
jg2&p.' Jh^ /?-//& 




itovy #f <EJ<w0tw. 



=mjf Mip 

^xboJt.'it.i t-rt/it *=/Va>. 

UNITED STATES OF AMERICA. 



AN INQUIRY 



INTO THE 



NATURE AND EXTENT 



OF THE 



HOLY CATHOLIC CHURCH; 

BY 

GEORGE HATLEY NORTON, JR., 
RECTOR OF ST. JAMES CHURCH, WARRE&TON, VA. 



•Havrpyvptt idto 7tv£vpai?i.xri '/] QxxXrfiLa, tfov 0£ou. ;? — 

Chrysostom, Homil. xxxii. 

' ; Ubi est Fides, illic est Ecclesia." - 

Hierom, in Matt. Horn. vi. 




PHILADELPHIA 
H. HOOKER, EIGHTH AND CHESTNUT STS. 
1853. 



3^00 



Entered according to the Act of Congress, in the year 
1853, by George Hatley Norton, Jr., in the Clerk's 
Office of the District Court of the Eastern District of 
Pennsylvania, 



CONTENTS. 



Preface. ...... 5 

CHAPTER I. 

Preliminary Remarks. 

Definitions — 1, No salvation out of the Church-— 2, 
The Church must be found in the Bible — 3, 
Every man must settle the church question for 
himself — 4, He must recognise the possibility 
of a change of views — 5, He should be anxious 
to find the church comprehensive — 6, He must 
not make it larger than Biblical warrant— 7, 
He should settle the question with an eye to 
eternity, . . . . . ■ 18 

CHAPTER II. 

Two False Theories Reputed. 

1, The Papal Theory— 2, The Baptismal Theory, 29 

CHAPTER III. 

Kingdom of the Saved. 

Change of Stand Point — 1, Light of reason — 2, 
Statements of Scripture — 45, True faith rege- 
nerates the heart and life— 4, The Catholic 



VI CONTENTS. 

church discovered by immediate inference — 5, 
Direct Scripture proof — Teaching of Christ — 
Doctrine of Paul, . . . .51 

CHAPTER IV. 

The Church makes herself Visible. 

1, Question of Visibility or Invisibility — 2, Minis- 
try — 3, Sacraments — 4, Public worship — 5, 
Other visible notes — 6, Government — 7, Bap- 
tized ungodly men — 8, Apostolic system — How 
far binding — Position of non-conformists — Va- 
lidity of non-Episcopal orders and sacraments, 72 

CHAPTER V. 

Divisions in Christ's Church. 

Divisions an Obvious Fact — 1, Their causes — 2, 
Their consequences — 3, The duties growing 
out of them, . . . . .93 



PREFACE 



The substance of this little Volume was 
delivered, in a course of lectures, to the 
Author's congregation, during the last Lenten 
season. It does not profess to be more than 
its title indicates, viz. : An Inquiry into the 
Nature and Extent of the Holy Catholic 
Church. All ecclesiastical questions, how- 
ever important, are carefully avoided, except 
those coming directly in the way of such an 
investigation. 

As the argument is entirely Scriptural, 
and as some views are maintained, supposed 
by others to be at variance with the stan- 
dards of the Protestant Episcopal Church, 
it was originally designed to add a sixth chap- 
ter, containing proofs of the entire harmony 
of our sentiments with those of the Re- 
formers, the Prayer Book, and the ablest Di- 



Vlll PREFACE. 

vines of England and America. The plan 
was relinquished, not from any want of evi- 
dence, but from its superabundance and vo- 
luminous character, requiring much space. 
The temptation to deviate from our resolve 
of silence, upon this subject, was peculiarly 
strong, when advocating such liberal notions, 
with respect to Christians living beyond the 
Episcopal pale, as are now denounced by 
many as treason against the principles of 
Protestant Episcopacy. 

It would be easy for one having access to 
the authorities, to prove that the liberal 
theory of Catholic comprehension is entirely 
accordant with our standards, while the op- 
posite system not only is unsupported by 
them, but is positively hostile to them. 

It is sometimes hard to repress an honest 
indignation which rises in the soul, when 
those who delight to dwell upon and exhibit 
to the world the enlarged benevolence of our 
beloved Zion, are taunted as traitors, and that 
too by men who are endeavouring to cramp 
and constrain every record testifying to her 



PREFACE. IX 

generous emotions, into the limited dimen- 
sions of their own singularly misnamed Catho- 
licity. Be it ours to recognise and honour the 
witness she has left of her true Catholic heart. 
Be it ours to imitate the conduct of her 
brightest ornaments, and to walk, though at 
infinite distance, in the consecrated footsteps 
of her martyrs and confessors, w T ho died pro- 
testing against the enormities of Popery, and 
declaring their spiritual union with the good 
of all lands. 

The reformed ecclesiastical bodies of Eu- 
rope, in their early days, felt strongly the 
ties of Catholic brotherhood. It was natural 
they should so feel. The superstitions and 
abominations, which induced a reformation, 
had been their common foe; persecution and 
martyrdom was the price each paid for liberty. 
Brought out of darkness and degradation into 
the same glorious light ; children of one birth, 
rocked in the same rough cradle ; their first 
impulse, when individual consciousness awoke, 
was to hail each other as members of Christ's 
household. The likeness of one Father was 



X PREFACE. 

stamped upon their countenance; common 
blessings and common dangers drew them 
together, as by kindred instinct; they went 
to the old family Bible, (so long neglected,) to 
study their lineage, and found, by indubitable 
evidence, that begotten of God, by the power 
of the Holy Ghost, their parentage was the 
same. 

The discovery was recognised in a variety 
of ways. The letters which passed between 
the highest dignitaries of the English Church, 
and the continental Reformers, would excite 
unfeigned astonishment from those, who, in 
our day, are taught by revered Pastors, with 
tiresome reiteration, that the Protestant 
Episcopal Church is perched on some high 
peak, "as far from Rome on the one hand, 
as from Geneva on the other." 

The Episcopal Church of England and 
America, by her Catholic standards and 
formularies, by the enlarged Christian views 
of her Reformers, and by the general tone 
of her theological writings, until a compara- 
tively recent period, has erected a monument 



PREFACE. XI 

of charity, which may well make her respected 
and beloved by the Christian World ; which 
is enough to encourage the hearts of those 
who would fain act up honestly to the prin- 
ciples of their Holy Mother, and to shame 
the pretension, not to say undutiful scandal 
of others, who, though nursed in her arms, 
would blacken her character, distort her love- 
beaming features, and paint her a disparaging 
bigot. For what wise reason it has pleased 
our Heavenly Father to suffer Episcopalians 
of modern times to recede so far from the 
faith of their Fathers, remains to be seen. 

If this humble effort shall be the means of 
awakening one son of the Church to a better 
state of mind, the author will feel amply re- 
warded. 

Waeeenton, Jan. 31st, 1853. 



It 



AN INQUIRY, ETC. 

CHAPTER I. 

PRELIMINARY REMARKS. 

EKKAH2IA, usually translated church, is derived 
from a verb signifying to call out or to assemble : viz. 
as heralds, by authority of some superior power. The 
word was applied in the Old Testament to the nation 
of Israel, assembled either for political or religious 
purposes; because the affairs of church and state 
among the Jews were managed by the same gover- 
nors, and the same officers could summon them for 
war and for worship. 

In about one half the cases where congregation is 
used in the Old Testament, the word church might 
have been employed with equal propriety; and that 
translation is given in the Septuagint. Where the 
Seventy do not render hnp (kahal) by exxtyfoaj they 
use owaycoyr^ which has nearly the same meaning. 

Our Saviour took this word sxxhrjtiia, with which 
the Jews were well acquainted, to denote that larger 
assembly he had come to gather from all nations, and 
2 



14 PRELIMINARY REMARKS. 

which commissioned heralds would call together by 
his authority. 

In the New Testament, bodies of Christians residing 
in one city are called churches. We read of the 
church at Jerusalem, Ephesus, Cenchraea, Corinth, 
Laodicea, &c. Even smaller companies are likewise 
called churches : as, for example, the worshippers in 
the house of Priscilla and Aquila, (Rom. xvi. 5 ) 1 
Cor. xvi. 19,) those in the house of Nymphas, (Col. 
iv. 15,) and those in the house of Philemon, (Phil. 2 ) 

To larger companies of Christians than such as were 
found in single cities, the word is never applied, ex- 
cept in the plural number, until we reach the univer- 
sal company of Christians, called, in theological lan- 
guage, the Holy Catholic Church. No provincial or 
national ecclesiastical organization is spoken of as a. 
church. When the Christians of a province are men- 
tioned, the plural is always used. — Thus, while Luke 
speaks of the church in Antioch, in Jerusalem, in Cas- 
sarea, (Acts viii. 1, 3; xi. 22, 26; xviii. 22,) the evan- 
gelists and apostles uniformly say the churches of Sa- 
maria, Judea, Galilee, Macedonia and Galatia, (Acts 
ix. 31 ; 1 Cor. xvi. 1; Gal. i. 2, 22.) 

The passages in which the universal church is men- 
tioned are comparatively few ; and as most, if not all, 
will be cited in the course of this work, it is not im- 
portant to enumerate them here. 

A discrimination among the various senses in which 
the wc rd church is used in the Bible, is of the utmost 



PRELIMINARY REMARKS. 15 

consequence. Much false doctrine, in regard of the 
nature, extent, unity, and notes of the Catholic church, 
is owing to neglect of this discrimination. Expres- 
sions applicable to the church in its visible, organized 
nature, precepts binding only upon individual congre- 
gations, and attributes of the one spiritual company of 
converted men, are mingled together; and for delivery 
from the confusion arising in a well ordered mind in 
view of such discordant elements, many are glad to 
seek refuge in any plausible theory which promises 
harmony* 



* Every student, desirous of forming a correct and scriptural 
view of Christ's church, should take a concordance of the Greek 
Testament, and examine carefully every passage where the 
word «xx*>;<ria is used. Having ascertained, as well he can 
from the context, its meaning in each place, let him classify 
and generalize the definitions thus gained, arranging in order 
the different texts under their appropriate heads. If he pur- 
sue the same course in regard of the equivalent and figura- 
tive terms applied to Christ's kingdom, he will have done more 
towards gaining a clear and comprehensive view of the subject, 
than by much reading of treatises, which are too apt to cite 
only those texts the author deems important for the support of 
his own opinions. The mere English reader will find great as- 
sistance from a corresponding use of Cruden, or of the English- 
man's Greek Concordance. The thorough student will not of 
course feel satisfied until he has examined the usage of ^r\p in 
the Hebrew of the Old Testament, oiixxlrpt* and ruvayoyyi} 
in the Septuagint, and as much, at least, of Patristic terminolo- 
gy as Suicer gives. 



16 PRELIMINARY REMARKS. 

No apology is needed for employing the terms 
equivalent to exxhycfia in their Scripture signification. 
Every class of writers upon the church has pursued 
the same course. The terms referred to are, " the 
kingdom of Heaven ; ?; " the kingdom of God/ 7 " the 
body of Christ/ 7 "the house of God, ?? and the " tem- 
ple of God." The same law of discrimination of 
course belongs to the equivalents, which governs the 
chief word ; but with this caution in mind we shall use 
all alike. 

The object of our inquiry is ; the nature and extent 
of the largest ecclesiastical community known to the 
New Testament writers, called, emphaticallyj the 
church, to establish which was the end of our Sa- 
viour's acts and sufferings. At the outset of such 
an investigation, it is proper certain facts and princi- 
ples should be agreed upon. Unless men can coin- 
cide in the premises, it is useless to expect an agree- 
ment in the conclusion. 

I. First, then, I remark that the New Testament 
holds out no encouraging promise to such as are not 
members of Christ's church. It seems every where 
to assume that saved men of every name and nation 
will belong to the Catholic fold, and it gives no inti- 
mation that any child of Adam will be rescued from 
eternal ruin, unless his title has been secured to a 
place in the divinely instituted sxx%r]6<<a. 

In view of the important differences of opinion in 
respect of the limits of the one true church, the 
question of salvation, beyond its bounds, becomes of 



PRELIMINARY REMARKS. 17 

painful interest. But we cannot wrest the plain Scrip- 
tures to relieve the difficulties in which men involve 
themselves ; because, although we may pervert the 
record, the facts to which it testifies remain the same. 
Let the truth then be spoken. Let the voice of Scrip- 
ture be heard. Let it go forth and be reverenced as 
the word of God ? though human theories be proven 
false. 

The whole world is described, in the New Testa- 
ment, as lying in hopeless condemnation, save that 
company which Christ calls out (exxahsi) from the re- 
gions of sin and death. This company is spoken of 
as one Body, (Eph. iii. 6; iv. 4* 1 Cor. xii. 13, 20*) 
the Body of Christ, (t Cor. xii. 27; Eph. iv. 12, 15,) 
which is his Church, (Eph. v. 23; Col. i. 18.) Of this 
ecclesiastical body Christ is the Saviour (Eph. v. 23,) 
not merely in the sense he is styled Saviour of the 
world, by dying for all, and thereby making their sal- 
vation possible, (John iv. 42; 1 John iv. 14;) but by 
uniting them to himself, in union close as that which 
subsists between the members and head of a human 
body, making their salvation actual. For this church 
he gave himself. (Eph. v. 25.) This church, already 
in a state of salvation, he nourisheth and cherisheth 
as his own flesh, (Eph. v. 29, 30.) There is no inti- 
mation of his being, in this effectual sensed the Sa- 

* The author's language must not be construed to favour a 
limited atonement 

2* 



18 PRELIMINARY REMARKS. 

viour of any not incorporated into his body, — the 
church. 

The church is sometimes called the House, City or 
Temple of God, and it seems as if this dwelling were 
to contain all the saved. u Upon this rock," says 
Christ, "I will build my church, and the gates of hell 
shall not prevail against it, 77 (Matt. xvi. 18.) Who 
can suppose the blessed Saviour speaking of any other 
than the whole company he rescues from the " gates of 
hell, 77 — the whole number, who, being lively stones, 
chosen of God, and precious, are built up a spiritual 
house, (1 Pet. ii. 4. 5,) upon the foundation of the 
apostles and prophets, Jesus Christ himself being the 
chief corner stone? (Eph. ii. 20.) This spiritual tem- 
ple is the dwelling place of God, and is composed of 
all his people, (1 Cor. iii. 17; 2 Cor. vi. 16; Rev. xxi. 
3; xxii. 14, 15.) 

The church, again, is represented as the Bride of 
Christ, (Eph. v. 31, 32.) But when the angel took 
John, in apocalyptic vision, to see the bride, the 
Lamb 7 s wife, he showed him the whole city of the 
saved, (Rev. xxi. 9, 10.) 

The church is called the Fulness of Christ, (Eph. i. 
23.) This expression surely implies that the church 
is composed of all Christ 7 s portion of the world. His 
measure is filled; the results of his travail and sorrow 
are all included; he has his complement or full num- 
ber, " for it pleased the Father, that in him should all 
fulness dwell, 77 (Col. i. 19.) 



PRELIMINARY REMARKS. 19 

The mode in which the kingdom of God and the 
kingdom of Heaven are spoken of, plainly shows that 
salvation is limited to members of that kingdom. 
The terms are applied to the whole family of God's 
people, militant and triumphant. Sometimes the 
main reference is to earthly circumstances, and at 
others to heavenly blessedness • but the two senses 
are so interchanged and intermingled, as to leave the 
unavoidable impression that to be a member of Christ's 
kingdom is to live under God's favour, accepted and 
beloved, an heir of God, and joint-heir with Christ* 
whereas to be without that kingdom is to perish for 
time and for eternity. 

Seeking an entrance to God's kingdom is consi- 
dered the great paramount object of existence, (Matt. 
vi. 33; Luke xii. 31.) Not to enter it is held up as an 
awful doom, with expressions of solemn assevera- 
tion, (John iii. 3, 5.) Any temporal sacrifice is not 
counted too great to secure admission, and the al- 
ternative is considered death and eternal ruin. "It 
is better for thee to enter into the kingdom of God 
with one eye, than having two eyes to be cast into 
hell-fire, where their worm dieth not, and the fire is 
not quenched," (Mark ix. 47, 48.)* 



* The fact that Christ's church contains all who are to be 
saved, should be strongly fixed in our minds. It gives a posi- 
tion from which important inferences may be drawn. If any 
are in doubt about the matter, therefore, we would request them 



20 PRELIMINARY REMARKS. 

II. I remark, in the next place, that if there is a 
church any where in the world, membership in which 
is essential to salvation, that church must be clearly 
marked out and delineated in the Bible, so that men 
may readily know where it is found, and how admit- 
tance is gained. Otherwise God would be a hard 
master, reaping where he has not sown, and gather- 
ing where he has not strewed. If he requires us to 
be members of his church, and yet does not tell us 
where and what his church is, how can we be blamed 
for disobedience ? 

And if he has told us at all, where are we to expect 
instruction from him, unless it be in the Bible ? Men 
may claim divine authority for their traditions, but 
the voice of reason is the voice of our 6th article, — 
"Holy Scripture containeth all things necessary to 
salvation, so that whatsoever is not read therein, nor 
may be proved thereby, is not to be required of any 
man, that it should be believed as an article of the faith, 
or be thought requisite or necessary to salvation." 

With the old question, "An ecclesiee cognitio prae- 
cedere debeat cognitionem doctrinae," it is needless 

to pause, to examine every passage in the Bible where the 
church in its universal sense is spoken of, and see if any inti- 
mation is given that salvation is attained (not attainable) be- 
yond its pale. A candid examination will, we think, establish 
the absence of any such intimation, and likewise the existence 
of an almost irresistible implication that none are saved who 
are not members of Christ's church. 



PRELIMINARY REMARKS. 2 1 

for us, in our present inquiry, to meddle. It is cer- 
tain no society, calling itself the church of Jesus Christ, 
can claim rational allegiance from a solitary indivi- 
dual, unless he be satisfied, upon valid testimony, 
that such society is the genuine axxhrjcaa. There must 
be a witness from God himself, proclaiming, This is 
the way, this is the fold, this is the door, — or else no 
moral obligation is created, compelling man's obedi- 
ence. 

And where shall such witness be found? In the 
assumptions of unity, sanctity, apostolicity, and ca- 
tholicity, put forth by some?* It will be asked, in 
return, what evidence does unity of doctrine or com- 
munion furnish, unless the doctrine be proved the 
doctrine of Paul and Peter, and unless the commu- 
nion be identified with the requirements of Christ ? 
What sanctity can challenge respect except that which 
conforms to the New Testament precepts? What 
apostolicity is worth our notice which cannot show a 
present, living sameness with the apostolicity of Scrip- 
ture days? And what is catholicity, unless it be the 
comprehension of that wide fold whose boundaries 
the Bible marks ? Establish all these notes, and show 
their union in an existing society, and you have proved 
nothing, unless you show likewise their conformity 
with the church described in the New Testament. 

Apart from the witness of Scripture, the oldest doc- 

* Palmer on the Church, vol. i. Catechism of Trent, art, 
Holy Catholic Church. 



22 PRELIMINARY REMARKS. 

nines and external institutions, even when trans- 
mitted carefully by personal and tactual succession, 
have no claim upon our adherence. We must be cer- 
tified that the doctrines now held, and the rites now 
used, were the same God delivered to his church. 
And how can this be shown ? By a book written at 
God's command, and vouched for by miracles which 
God only could work. Any other testimony is insuf- 
ficient, because it would not come from the only au- 
thoritative source. Man's traditions, oral and written, 
might affirm the needful facts, but a divine warrant 
would still be wanting. It would be going too far to 
say the Almighty could not bear witness to the nature 
and extent of his church in any other way than by in- 
spired writings ; but it may be safely contended he 
has not done so. 

Shall our respect be asked for modern miracles, the 
inventions of designing priestcraft, as a present proof 
of Divine warrant? We must wait until the sneers 
of professed worshippers are put to rest, and the jeers 
of spectators silenced. 

Upon the platform of Scripture, then, we take our 
stand, and maintain that any church theory, u which 
is not read therein, nor may be proved thereby, is not 
to be required of any man to be believed as an article 
of faith, or be thought requisite or necessary to sal- 
vation. 77 * 

* The great reason why so much diversity of opinion now 
exists upon the subject we are discussing, is because men, in- 



PRELIMINARY REMARKS. 23 

Unless the true church can be found by an unpre- 
judiced reader in the Bible, we care not to look for 
it. We are unwilling to receive it upon man's autho- 
rity j we must be directed by the finger of God, or else 
we walk uncertainly and doubtfully. 

III. The question of the nature and extent of Christ's 
church is one every man must settle for himself. No 
man is competent to determine it for him, and no 
body of men is authorized to relieve him from the 
responsibility. 

Even those who contend for an infallible church 
must agree to this ; because even if there be an infal- 
lible church, whose decisions we are all bound unhe- 
sitatingly to admit, yet we must use our own judg- 
ment in ascertaining where it can be found. 

It is not enough to say, "Hear the church, submit 
to her teachings -' ; because the question necessarily 
arises, Where is the church? Men say, she is here. 
Men say, she is there. Men say, she is at Rome, — 
in England, — where the Pope is honoured, — where 
Bishops are respected, — where Presbyterianism, or 
Baptism, or Methodism prevails. But who shall de- 
cide among the numberless claims and theories of 

stead of coming with unprejudiced hearts to the Bible, and ask- 
ing what God's decision is, first form their own system, either 
according to caprice or education, and then wrest the Scriptures 
into conformity with their views. By such a process the Bible 
may be made to mean any thing or nothing. 



24 PRELIMINARY REMARKS. 

men? Where is the ecclesiastical body, so manifest- 
ing its claims to the senses as to obviate all nse of 
reason? There is none. A claim of the sort begins 
and ends in absurdity. 

The Romanist even does not practically make such 
claim ) because we find him using arguments, and 
reasonings, and evidences, to satisfy men that his 
church is the true Catholic church- and what does 
this mean but that the question must be settled, every 
man for himself. The blindest submissionist, ready 
to kneel before church authority, must find that autho- 
rity, or must think he has found it, before he can bow 
to it; and how can he find it unless he look — unless 
he inquire ? And when the inquiry has ended, he has 
settled the matter for himself. 

IV. We should make up our minds to the possibi- 
lity of arriving at a judgment very different from that 
with which we set out. Unless we do this, our in- 
vestigation amounts to nothing. If we make up our 
opinion beforehand, all examination of a subject is 
mockery and foolishness. 

Men oftentimes boast of their consistency ; they are 
not driven about by every wind and tide of doctrine. 
They never change their opinions. 

I grant you they maybe consistent; for a man who 
abides in one place, and never alters his views, be- 
cause he never grows wiser, is always consistent. 
There is no consistency like that of the determined, 
obstinate, theory-wedded, unchangeably ignorant 



PRELIMINARY REMARKS. 25 

man. Wrapt in the mantle of self-satisfied opinion, 
all proofs and reasons go for nothing in his estima- 
tion. The sun of demonstration may shine upon him, 
but will not change his views, because he is unaltera- 
bly, blindly, wilfully fixed. There is no hope of such 
a man. 

It is our duty, indeed, to form our opinions so care- 
fully as to obviate the necessity of frequent change ; 
but we should remember that the wisest see only a 
little way, and are liable to error, and that the noblest 
of all consistency is an unswerving determination to 
receive the truth, come from whatever source it may, 
and conflict with whatever preconceived notions it 
will. He is the truly consistent man, whose mind, 
loving truth, looks away from and above the preju- 
dices and prepossessions which encompass it, and 
pays homage to the revelation of fact and reality. 

We should set out, therefore, in any investigation, 
admitting to ourselves that our views may be changed. 

V. We should be anxious, upon examining the 
boundaries of spiritual Zion, to find as many as pos- 
sible of our fellow-men included within its walls. 

There is a feeling of religious aristocracy which 
drives men, in other respects candid and liberal, into 
the adoption and maintenance of the narrowest and 
most niggardly views concerning Christ's kingdom. 
Instead of rejoicing to find, in the Bible, such a large 
ark of safety as may embrace and rescue from destruc- 
tion multitudes; they would seem glad to prove ac- 
3 



26 PRELIMINARY REMARKS. 

cording to statements of Scripture, that the Christian 
fold is limited in extent, and that it contains very few 
of those who profess and call themselves Christians. 

Such men are oftentimes more generous in their 
feelings than in their views ; and, frequently, after 
having satisfied their exclusive notions by verbally 
shutting the door of Christ's temple in the faces of 
their fellow believers, by a noble inconsistency, rise 
above their narrow dogmas, and do kind Christian 
offices towards their brethren in the Lord. 

It is better for men not to be consistent than to be 
entirely wrong; but it is best of all they should form 
such Scriptural and well founded views, with refe- 
rence to the church, as may authorize the most libe- 
ral and unrestrained fraternity towards every child of 
Jesus. 

Let us beware, then, how we suffer this excluding 
spirit to influence our interpretations of the Bible. 
Let us come to investigate the church question with 
enlarged Christian hearts. Let us remember we are 
inquiring about the kingdom of that kind Saviour who 
would not have any to perish, but that all should come 
to a knowledge of the truth. Let us remember that 
he died, not for our sins only, but for the sins of the 
whole world : that, as his mercies were limited to no 
class or nation, so we should extend our charities to 
all, and so far from being glad that millions who now 
profess Christ are standing upon doubtful, if not upon 
dangerous ground, we should earnestly hope to find 



PRELIMINARY REMARKS. 27 

the same substantial Rock of ages under their feet, 
which we feel beneath our own, and the same arms 
of our catholic mother embracing them which we find 
enclosing us. 

VI. We should be on our guard, on the other hand, 
lest a spurious and unwarranted sympathy make 
us open wider the door of Christ's church than he 
himself has opened it. 

We mast not go one jot or tittle beyond the letter 
of the Bible. Wherever the Bible shows a member 
of Christ's church, however his views and rites may 
difTer from our own, we should gladly extend a bro- 
ther's hand and a brother's love. But where the Bi- 
ble pauses, we should pause likewise. We may be 
anxious to recognise some, for whom we have kind 
feelings, as fellow-members of Christ's church, but, 
unless the Saviour has signed and sealed to them a 
promise, unless the impress of his finger is upon their 
brow, marking them for his children, we have no 
right to own them as belonging to the one true fold. 

It is not the church of our feelings, it is not the 
church of our wishes, it is not the church of our fancy 
or construction, we have to deal with ; but the church 
of the Bible — one, holy, and catholic, — whose walls 
were established by a Divine builder, — whose gates 
God openeth, and no man shutteth, — whose gates 
God shutteth, and no man openeth. 

VII. We should determine this question with refe- 
rence to eternity, and to that strict account we shall 
all give of our opinions as well as our acts. 



28 PRELIMINARY REMARKS. 

It is not. as many suppose, a light and trifling mat- 
ter we have to consider, but a great and solemn sub- 
ject. We are aiming at a discovery of the metes and 
bounds of that kingdom which Christ has instituted as 
a nursery for heaven. And our opinions on this sub- 
ject not only are important, so far as our own interests 
are concerned, but they likewise influence our feel- 
ings and actions towards others. We should form 
our opinions, therefore, not as mere denizens of earth, 
but as children of immortality. 

How carefully do men investigate their title to a 
few acres of land, to a few perishable goods ! Oh, 
how much more anxiously and seriously should we 
seek to know the exact limits of that Fold, within 
which is eternal safety, and beyond which is no Scrip- 
ture ground for hope. 



TWO FALSE THEORIES REFUTED. 29 



CHAPTER II. 

■ TWO FALSE THEORIES REFUTED. 

What constitutes the Holy Catholic church 1 Who 
are its members? What are their distinguishing 
marks 1 

The numerous theories advanced to solve these 
questions, so far as it is important to notice them, may- 
all be reduced to three heads. The first two, which 
we consider entirely without foundation, will famish 
sufficient material for the present chapter ; and though 
our discussion will terminate in an unqualified rejec- 
tion of both, yet, as they are professed by millions of 
our fellow-men, as they have learning and power ar- 
rayed on their side, and as a right understanding of 
their claims will aid in comprehending the true theory, 
it is important we should carefully examine their pre- 
tensions. 

I. The first theory affirms that the Holy Catholic 
church is composed of such children of Adam, in al^ 
countries, as acknowledge the authority and submit 
to the sway of a prince, styling himself temporal head 
of the universal church, and vicar of Christ ; the resi- 
dence of which prince and pontiff is Rome. None 
are reckoned members of Christ's church but such 

3# 



30 TWO FALSE THEORIES REFUTED. 

as are in communion with this august personage, and 
yield obedience to him * 

In support of this theory it is affirmed, a primacy 
was conferred by our Lord upon Saint Peter and his 
successors, the bishops of Rome * so that all who pro- 
fess and call themselves Christians are bound *to sub- 
mit, in matters of faith and practice, to the decision 
and decrees of the existing Pope of Rome, under pe- 
nalty of being cut off from communion with Christ's 
church.f 

* " Coetum hominum, ejusdem Christians fidei professione, 
et eorundem sacramentorum communione colligatum, sub regi- 
mine legitimorum pastorum, ac praecipue unius Christi in terris 
Vicarii, Pontificis Romani," (Bellarmine, lib. 3, cap. 2.) It 
will be seen the distinguishing peculiarity of this definition is 
the subjection of all to the Roman pontiff. Strike out that 
clause, and you leave substantially the same definition as that 
considered in the latter part of this chapter. 

It is not designed to give what would be a full statement of 
Romish doctrine in regard of the Holy Catholic church, but 
only enough to distinguish it from all other theories. And the 
same may be said of the other theory discussed in this chapter. 
There are many points in which all church systems unite. It 
is sufficient to prove the error of a false theory in its prominent 
characteristics. 

1 Pope Pius V. in Bull, contra R. Eliz., Bellar. v. 1. Pope 
Boniface VIII. says, " We declare, say, define, and pronounce 
it to be of necessity to salvation, for every human creature to 
be subject to the Roman Pontiff." 



TWO FALSE THEORIES REFUTED. 3 1 

I shall not travel over the wide field of arguments 
which may be adduced from history and reason 
against the claims of the Papacy — arguments so nume- 
rous and satisfactory, as to leave the adherents of Ro- 
manism no ground to stand upon. I shall not ques- 
tion, as some have gravely done, whether St. Peter 
was ever at Rome. I shall not dispute, what may 
still more reasonably be doubted, whether he was 
ever bishop of Rome. 

We took our stand at the outset upon the Bible. If 
the claims of the Roman pontiff to the allegiance of 
all Christians can be established by Scripture, we are 
ready to yield the point. But if Scripture authority 
cannot be found, we are free to reject his claims. 

Did the Lord Jesus Christ or his apostles give any 
intimation that the bishop of Rome should be supreme 
ruler of the church? This is the only question to be 
settled. 

And be it remembered, it is not sufficient to prove 
that St. Peter enjoyed, in his own person, an authori- 
ty over the other apostles, because it would not at all 
follow from this, that his supremacy had been trans- 
mitted to the Bishops of Rome. Unless there were 
some plain passage of Scripture declaring that the 
mantle and authority of St. Peter should descend upon 
the Romish bishops, no proper warrant can be found 
for their claims. 

But no plain or even dark passage can be found, 
tending to establish such a doctrine. Not the least 



32 TWO FALSE THEORIES REFUTED. 

intimation is given by any sacred writer, that the Ro- 
man bishops would, in any respect, be superior to 
other bishops. There is no mention whatever of the 
Roman Episcopate, and not the smallest allusion to it, 
unless such allusion be found, as many suppose, in 
the warnings of St. Paul against that man of sin, who 
should arise, and, sitting in the temple of God, should 
arrogate to himself the honour of God, and deceive 
many to their ruin by signs and lying wonders; or 
unless it be intended, as others think, by that little 
horn, growing up among the ten mystical horns of Da- 
niel's vision ; with eyes like a man, having a mouth 
speaking great things against the Most High, and 
wearing out the saints of the Most High, and thinking 
to change times and laws. 

It is false reasoning, therefore, to infer, from the 
supposed fact of St. Peter's superiority to his fellow 
apostles, that the Roman bishops are of right superior 
to other bishops. 

This is admitting, for argument's sake, that St. Pe- 
ter was made by our Saviour superior in rank to the 
other apostles. Such an admission, however, is un- 
necessary; for the claims of Roman Catholics, upon 
this point, are entirely destitute of authority. 

It seems almost wonderful, did we not know the 
power of prejudice and education, to find what shal- 
low and unreasonable interpretations have been put 
upon a few passages in the New Testament, which 
are thought to sustain St. Peter's primacy. 



TWO FALSE THEORIES REFUTED. 33 

Considerable importance, for example, is attached 
to the alleged fact, that when the disciples are men- 
tioned, St. Peter is always named first. This is an 
old argument re-adduced in a recent work in defence 
of the Papal supremacy, by a Romanist bishop of our 
country.* 

In reply, I would state that St. Peter's name is not 
always called first. There is one place where it is 
not. St. Paul, in Gal. ii. 9, speaks of James, the 
Lord's brother, before Cephas. In other passages 
St. Peter is named first. But what does this prove % 
That he was superior in rank? No usage of language 
can establish this. That Peter was more forward in 
speaking and acting than the other disciples, is rea- 
dily granted. He was chief spokesman. He was the 
first to ask and answer questions. When Judas came 
to take our Lord, Peter drew his sword, and cut off 
the High Priest's servant's ear. This shows him of 
an ardent, pushing temperament. 

It is natural such a person, being the most promi- 
nent actor, should be named first on most occasions. 
But such a precedence no more proves St. Peter su- 
perior, in office or rank, to the other apostles, than 
does the fact that the most frequent speakers and most 
prompt actors in our legislative bodies are likely to be 
most prominently named in the public prints, esta- 
blish the superiority of one delegate or congressman 

* Bishop Kenrick. 



34 TWO FALSE THEORIES REFUTED. 

in rank above another. All congressmen are equals 
iu office, legislative power, and rank, but the most 
active are usually named first. All the apostles were 
peers in office and rank, but St. Peter was most for- 
ward to act, and was, therefore, most prominently 
named. 

This explanation seems entirely satisfactory of the 
matter. There are some, however, so wedded to 
system, they will perhaps even feel the force of Bos- 
suet's argument. Remarking on John xx. 1 — 10, he 
says, " Peter and John run to the tomb. John arrives 
the first, but respect restrains him, and he dare not 
enter within the depths before Peter ! Peter is the 
first to see the linen clothes of the burial deposited in 
a corner of the sacred tomb, the first spoils of con- 
quered death." When a learned and accomplished 
divine can be drawn into such puerilities, it seems 
not surprising lesser minds should find important 
inferences from the fact that Peter is named before 
the other apostles. When the vast assertions of 
power and claims of authority, which issue from 
Rome, have no higher sanction than this, it may well 
be wondered enlightened and educated men should 
do them honour. 

We find in Matt. xvi. a more imposing proof text 
to establish the supremacy of St. Peter — one which is 
paraded on all occasions, and which is thought to set 
the matter in an unanswerable light. Our Saviour 
there says, expressly, u Thou art Peter, and upon this 



TWO FALSE THEORIES REFUTED. 35 

rock I will build my church ; and the gates of hell 
shall not prevail against it. And I will give unto thee 
the keys of the kingdom of heaven ; ana whatsoever 
thou shalt bind on earth shall be bound in heaven, 
and whatsoever thou shalt loose on earth shall be 
loosed in heaven." The rock here spoken of, w T e are 
told, must certainly be Peter, and building the church 
upon him plainly implies his supremacy over the 
other apostles. 

Now we cannot admit any portion of the interpre- 
tation given these words. The word rock here can- 
not apply to Peter without manifest violation of gram- 
mar. Our Saviour is addressing Peter. Peter there- 
fore is in the second person. But the word this, 
preceding rfcrpa, is in the third person, and therefore 
cannot, according to any rule of grammar, be intended 
for Peter. 

It might be supposed, perhaps, that after saying, 
u Thou art Peter," our Saviour turned to the other 
disciples, and spoke to them, — so as to make Peter in 
the third person; but this would be unnatural, because 
in the very next sentence he still addressed Peter, 
" And I will give unto thee the keys of the kingdom 
of heaven." Not the slightest intimation is given of 
a change of person. 

Superficial readers of the Greek are deceived by a 
similarity in the words used in this passage : rtstpa, 
which means "rock," follows immediately after 
Tisrpo^ which has nearly the same meaning, and this 



36 TWO FALSE THEORIES REFUTED. 

gives some colouring for the view that the rock is 
Peter. But the context forbids such an interpretation. 
Our Saviour is not speaking of Peter, but of himself. 
He asks his disciples what views are entertained with 
regard to him. "They said, Some say that thou art 
John the Baptist, some Elias, and others Jeremias or 
one of the prophets. He saith unto them, But whom 
say ye that 1 am % And Simon Peter answered, and 
said, Thou art the Christ, the son of the living God ; 
and Jesus answered, and said unto him, Blessed art 
thou, Simon Bar-jona, for flesh and blood hath not 
revealed it unto thee, but my Father which is in hea- 
ven ; and I say unto thee, Thou art Peter, and upon 
this rock I will build my church. " 

Jesus is speaking of his kingdom, which is a king- 
dom of truth, a kingdom no other foundation of 
which can be laid, than that is laid in Christ Jesus. 
Peter confesses Jesus to be the Christ. Our Saviour 
declares this confession to be the truth upon which 
he would erect his church. Upon this confession 
his church has been built. Jesus Christ and him 
crucified, proclaimed every where, received into 
men's hearts by faith, is the foundation upon which 
the kingdom of heaven has been built in the world. 
Upon this interpretation, our Saviour's words have a 
meaning suitable to his dignity and the occasion. 
But if we suppose him to turn aside from this great 
truth, and to affirm that upon Peter his church should 
be built, what did he mean? 



TWO FALSE THEORIES REFUTED. 37 

It is granted, indeed, that Peter first preached both 
to Jews and Gentiles, but it does not follow that the 
church was built upon him any more than upon the 
other apostles. It does not follow that he was any 
greater in rank than the other apostles. There is no- 
thing in Peter's history which can justify the applica- 
tion of this expression exclusively to him, and we are 
therefore inclined to adopt the other view, which is 
more natural, which is freer from difficulties, and 
which yields a sufficient meaning. 

It may be urged, however, that if the word rock 
does not apply to Peter, yet, at all events, the latter 
portion of the speech must belong to him, and it must 
be owned Christ promised him the keys of the king- 
dom of heaven. Unfortunately for any inference of 
superiority, however, the same power is granted, in 
the xviii. chap., to the whole college of apostles. Our 
Saviour, speaking to them all, says, " Verily I say 
unto you, whatsoever ye shall bind upon earth shall 
be bound in heaven, and whatsoever ye shall loose on 
earth shall be loosed in heaven." And again, (John 
xx. 22.) he said unto them all, "As my Father hath 
sent me, even so send I you." Breathing on them, he 
said, "Whosesoever sins ye remit, they are remitted, 
and whosesoever sins ye retain, they are retained." 
Now whatever this power of the keys — this power of 
binding and loosing, forgiving and retaining — may 
4 



38 TWO FALSE THEORIES REFUTED. 

mean, it is plainly given to all the disciples, and not 
to Peter alone.* 

The disciples, during the life of our Saviour, never 
understood these words to establish any authority of 
Peter over them, because they went on disputing to 
the last, which should be greatest in the kingdom 
of heaven. According to the Romish interpretation 
of our Saviour's language, this question had been set- 
tled. And if it be said, that, after the descent of the 
Holy Ghost, they were better qualified to understand 
our Saviour's words, yet not the slightest hint will be 
found that they deemed Peter their superior. On the 
contrary, when the college of apostles assembled to 
discuss the admission of the Gentiles into the church, 
James presided, and not Peter. Peter stood before 
that council, not as a superior to dictate, but as an 
equal to give account for baptizing Cornelius. And he 
proceeded, humbly, without claiming authority over 
his brethren, to give reasons for his conduct. St. Paul 
ranks himself not a whit behind the chiefest apostles ; 
he does not even except Peter. On one occasion, he 
withstood Peter to the face, because he was to be 
blamed. Does this look like recognition of superiority 
in Peter ? Not a shadow of authority can be found in 
the New Testament for such a notion. It is compa- 

* The church of Rome acknowledges the powers conveyed in 
Matt. xvi. 19; xviii. 18; John xx. 23, to be all the same. Vide 
Cat of Trent, tenth art of Apos. Creed. 



TWO FALSE THEORIES REFUTED. 39 

ratively a modern theory, invented for especial uses, 
and attempted to be foisted on the word of God. St. 
Peter is recognised as the official equal of John and 
James and Paul, but there is not a line or word with- 
in the lids of the Bible to show his supremacy/* 

And if he had no supremacy, much less reason 
have those to claim it who are destitute of his inspi- 
ration, and who are fallible men. The whole theory, 
therefore, falls to the ground for want of proof, and 
the claim for submission to a Roman pontiff, as a test 
of church membership, is set aside, 

II. The other false view of church doctrine is more 
interesting, because it prevails widejr among Protes- 
tants. This view rejects the exclusive claim, re- 
quiring Christians to submit to one temporal head, 
and affirms that all are members of Christ's church 
who unite in professing his name through Baptism, 
administered by lawfully constituted ministers, and 
that none others are members.! 

* The author does not deem it important to discuss, in a li- 
mited treatise like this, such arguments for St. Peter's supre- 
macy as that derived from the injunction of our Lord to feed 
the Christian flock; from his walking on the sea; from his 
change of name; from his miraculous draught of fish, &c. 
For a full view of all Scriptures adduced, relevant and irrelevant, 
important and trifling, vide Barrow on the Pope's Supremacy. 

t " We know of no state of salvation except the kingdom of 
God. We know of no admission into that kingdom but by 



40 TWO FALSE THEORIES REFUTED. 

It is taken for granted that the baptized persons 
will continue subject to lawful pastors^ and conform 
to all moral and ritual requirements. But baptism i3 
considered the door of the church. 



baptism," — Primary Charge of Bishop Terrot. "Scripture 
and the universal church appoint only one mode in which 
Christians are to be made members of the church. It is bap- 
tism which renders us, by divine right, members of the church, 
and entitles us to all the privileges of the faithfuL" — Palmer on 
the Church, vol. i. p. 144. 

Among the advocates of this view, Palmer stands pre-eminent 
for ability, learning candour, and liberality. He exhibits the 
working of a mawy and noble spirit, and one cannot but regret 
that his mind is not as firmly established in the true doctrine of 
church existence and bounds, as in that to which he has devoted 
himself. 

* Palmer, vol. i. p. 28. Oxford Tracts, passim. The same 
remark made with regard to our definition of the Romish theory 
applies to this. We do not state any thing but that portion of 
the doctrine which differs essentially from all others. The de- 
finition of Christ's church, given by Palmer, vol. i. p. 28, as 
well as that given in the Catechism of Trent, contains much 
from which no one need dissent. But when the Romanist re- 
quires submission to a human Head, and when the Romanist 
and the Protestant unite in making the true church a visible 
corporation, into which men are admitted by Baptism, the Bibli- 
cal student is compelled to differ from them. It will be seen 
that Palmer arid the Romanists differ chiefly in their definitions 
on the single point of Papal Supremacy. 



TWO FALSE THEORIES REFUTED. 4 1 

It is not indeed contended by any that baptism ad- 
mits a man to a state wherein he will be saved 7 whe- 
ther or not he possess faith and repentance. There 
is a manifest and important difference , however, be- 
tween that view which contemplates Christ's king- 
dom as composed of baptized men, some of whom 
will be saved, and others of whom will be lost, and 
that which makes a, spiritual door of admittance to 
Christ's church, and baptism a duty incumbent on all 
men. As we set out with the belief that the Holy 
Catholic church is composed of all who will be saved, 
and of none others, it is enough for us to prove that 
baptism is neither essential to, nor sufficient for, sal- 
vation. 

A difference of opinion prevails as to what consti- 
tutes valid baptism and an authorized ministry. Some 
affirm that adult believers are alone capable of re- 
ceiving baptism, others that infants are fit subjects. 
Some say immersion is the only mode of administra- 
tion; others contend that pouring and sprinkling are 
equally effective. Some say none are authorized to 
administer the rite who have not been regularly or- 
dained by a Bishop of apostolic succession; others 
that Presbyterian ordination will do; others that a 
minister chosen and commissioned by any Congre- 
gation is competent to act : while others, again, say 
that any private individual may baptize, provided the 
words of the Trinitarian formula be used. 

It is not needful for our present purpose to discuss 

4# 



42 TWO FALSE THEORIES REFUTED. 

the claims of Episcopal and Presbyterian ordination ; 
neither shall we pause to inquire whether individual 
self-appointment or Congregational selection give au- 
thority to administer a sacrament. We shall not 
consider the necessity of immersion or the sufficiency 
of any other mode. We need not settle whether in- 
fants can be admitted to the true church, or adults 
alone. Because, however men may differ upon these 
points, the advocates of this view all agree that bap- 
tism, outward baptism by water, is essential to mem- 
bership in Christ's Church. And if we can show that 
no rite of baptism is necessary to bring a man within 
the ark of safety, and no rite of baptism sufficient for 
the purpose; that the boundaries of Christ's king- 
dom are not limited to the baptzied, and that baptism 
does not admit to that kingdom; all these cognate 
questions of modes, and ministers, and subjects, will 
likewise be swept away. These questions are im- 
portant in themselves, and worthy a careful exami- 
nation, but we need not now trouble ourselves about 
them. 

Is there, then, any authority in the New Testament 
for saying that the church of Christ is co-extensive 
with the company of baptized men ? Let it be re- 
membered Christ's Church is composed of men actu- 
ally saved from sin and death, and that, as we proved 
in our first chapter, it contains all who will be saved. 
Now, is baptism, even when administered by the most 
lawful minister, sufficient to place a man in a state of 
safety? 









TWO FALSE THEORIES REFUTED. 43 

The presumption seems strongly against such a 
means of bringing men into covenant relations of 
justification and peace with God, having any place 
under the Christian dispensation ; when we remem- 
ber that, even in patriarchal times, men were not 
counted righteous through the instrumentality of out- 
ward rites. Circumcision, the external mark of Jew- 
ish allegiance, corresponding in many respects to 
baptism, was not sufficient to save a man, neither was 
it essential to his salvation. Abel offered acceptable 
sacrifice to God, Noah built the ark, and Enoch 
walked with God, before circumcision was established. 
St. Paul tells us that Abraham was justified, not by 
circumcision, but by faith, and, moreover, that he was 
justified before he was circumcised, thereby proving 
circumcision neither sufficient for nor essential to sal- 
vation, (Rom. iv. 10.) And would it not be strange 
if, under the more spiritual dispensation of the latter 
times, an outward rite should be made the door of en- 
trance to Christ's kingdom % If Abraham could not 
enter the kingdom by such an observance, is it to be 
supposed a more sensuous system has been estab- 
lished now. 

This branch of the argument, however, maybe set- 
tled in a summary way. No candid person can read 
the New Testament, and say that outward baptism is 
sufficient to save a man. The Saviour and his Apos- 
tles every where teach, that whosoever believeth not 
shall be damned. Even if a man had been baptized 



44 TWO FALSE THEORIES REFUTED. 

in the most regular way, yet, if he had not faith he 
would be without Christ's kingdom. 1 * 

But it may be said, though baptism alone is not 
sufficient, yet it is essentia! to salvation, and therefore 
essential to admittance into Christ's Church. 

Our Saviour did, indeed, tell his disciples to go teach 
all nations, baptizing them. This makes it the bound- 
en duty of all who hear the gospel to become bap- 
tized; and doubtless unless there be some unavoida- 
ble circumstance to prevent, a Christian will gladly 
make profession of the Saviour in this his appointed 
way. But does this make baptism essential to church 
membership'? Certainly not, any more than the 
Lord's Supper is essential. Partaking of the Lord's 
Supper was commanded by the same Divine Person 
who instituted baptism. It rests on precisely the 
same grounds. It is a duty binding upon all Christ- 
ians. Yet there are many members of the Church, 
as all agree, who die without partaking. They are 
Christians in heart, they have been baptized, yet, 
from circumstances not under their control, they have 
never tasted the appointed symbols of a Saviour's 

* The case of Simon Magus is interesting in this connex- 
ion. Simon was baptized by Philip, who was certainly or- 
dained by the Apostles. There can be no doubt then his bap- 
tism was regular, yet St. Peter told him he "had no part nor 
lot in the matter" being still '• in the gall of bitterness and 
in the bond of iniquity," (Acts viiL 9, 23.) 



TWO FALSE THEORIES REFUTED. 45 

love. And are they, therefore, not members of 
Christ's Church? The supporters of the baptismal 
theory would not affirm this. And if failure to obey 
one outward requisition of our Lord does not prevent 
a man's being in the Church, it remains to be shown 
from clear scripture, that innocent neglect of another 
would have such effect. No such clear scripture can 
be found. 

The strongest passage in favour of the view we are 
combating, is found in the third chapter of St. John's 
gospel : s li Except a man be born of water and of the 
Spirit, he cannot enter into the kingdom of God. ?? 
Now, here we have a plain declaration, say some, 
that none can obtain admission to the church unless 
he be born of water — that is, baptized. But in the 
same address to Nicodemus, (John iii. 15, 16,) our 
Saviour expressly declares that whosoever believetk 
shall not perish but have everlasting life. We must 
either hold, therefore, that vital justifying faith is im- 
possible without baptism, or else we must acknow- 
ledge our Saviour did not mean to teach a man could 
not be saved without baptism. The former will 
scarcely be maintained: the latter necessarily fol- 
lows. 

What then does the passage mean 1 My impression 
is this : — Our Saviour wished to convey to Nicodemus 
a clear and unmistakable view of the new spiritual 
birth. But, though a teacher in Israel, he was so 
ignorant and sensuous in his views, that he was unpre- 



46 TWO FALSE THEORIES REFUTED. 

pared to receive instruction upon the point. He could 
not understand this spiritual change. Our Saviour ; 
therefore, makes use of water, in a figure Nicodemus 
would be likely to understand. The latter was ac- 
customed to use water in the purifyings required by 
the Jewish law. Our Saviour tells him he must not 
be purified by water only, but by water and the Spirit. 
The purport of the sentence seems not to teach the 
importance of using water, but rather its insufficiency. 
Nicodemus had been impressed with the divine autho- 
rity of our Lord, and wished further instruction with 
regard to the nature of his kingdom. Our Saviour 
began by telling him that except a man be born again 
he cannot see the kingdom of God. Nicodemus was 
lost in amazement, and expressed his surprise. Our 
Saviour saw his heart, and read the exact difficulty in 
his case, and replied precisely to the point. He saw 
Nicodemus held the ordinary Jewish view concern- 
ing the kingdom of heaven, and that he regarded it 
as a mere temporal dominion. We are left to infer 
this from our Lord's answer. The words of Nicode- 
mus were brief, and do not place us in possession of 
his views and feelings. He had seen the disciples 
baptizing men with water, and perhaps thought it only 
necessary for him to be baptized, in order to become 
a Christian. Our Saviour tells him this outward rite 
is insufficient; that a man must be born, not of water 
only, but of the Spirit; that he must be renewed in 
the spirit of his mind, cleansed in heart, just as the 



TWO FALSE THEORIES REFUTED. 47 

body is cleansed by water; that he must have the 
washing of regeneration and the renewing of the 
Holy Ghost, (Titus iii. 5,) before he could enter the 
kingdom of God. 

It seems enough for many to prove a reference in 
this passage to Christian baptism. But such reference 
being established, it does not at all follow that baptism 
is necessary to admission into the kingdom of God; 
because the object of our Saviour plainly was, to de- 
clare the necessity of a spiritual birth, even when water 
baptism had been used. Corresponding with this pas- 
sage is Ephes. v. 26, where St. Paul says the church 
is cleansed " with the washing of water by the Word; >? 
and also (1 Pet. iii. 21,) where it is said, "The like 
figure whereunto, even baptism doth now save us, 
(not the putting away of the filth of the flesh, but the 
answer of a good conscience toward God, ;; ) &c. 

Thus no authority can be found in the discourse of 
our Lord, (John iii.) to sanction the necessity of bap- 
tism for admission to Christ's Church. 

Much stress is laid upon the commission of Christ 
to his apostles: "Go ye, therefore, and teach all na- 
tions, baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost." " He that be- 
lieveth and is baptized shall be saved, but he that be- 
lieveth not shall be damned. (Matt, xxviii. 19; 
Mark xvi. 16.) 

It is said salvation is only promised here to those 
who are baptized— but it is not denied to those unbap- 



48 TWO FALSE THEORIES REFUTED. 

tized. On the contrary, the omission of any state- 
ment in regard of unbaptized persons in the latter 
clause, after the mention of them in the first, implies 
that disbelief # and want of baptism do not always go 
together, and that damnation does not always attend 
a want of baptism. In like manner St. Peter said, 
" Repent, and be baptized for the remission of sins;' 7 
but he did not say men would perish for innocent 
failure of baptism, even though they repented, (Acts 
ii. 38.) 

Palmer cites two other texts in support of his 
theory. t "The Evangelist had declared l they that 
gladly received the word were baptized, and the same 
day were added about three thousand souls/ subjoin- 
ing that i the Lord added to the church daily such as 
should be saved/ thereby instructing us that the way 
in which men w^ere added to the church was by bap- 
tism." 

Here is an example of erroneous doctrine founded 
upon a want of discrimination among the senses in 
which the word church is used. Palmer speaks as if 
the Universal Church were here intended, whereas it 
is plain the church at Jerusalem was meant.f 

* " Disbelieve" is a more correct translation than " believe 
not." 

t Palmer, Vol. 1., p. 376. 

t To be satisfied of this let any one read the context, forget- 
ting for a time that any other interpretation has been given the 
passage. The Church spoken of is obviously composed of 



TWO FALSE THEORIES REFUTED. 49 

No one doubts that baptism is the only regular mode 
of declaring a public adoption of Christianity, and 
uniting with an external society of Christians. But 
many make that outward declaration, and form that 
external union, who are far from the true kingdom of 
Jesus. 

Palmer continues — "The apostle had said, c As 
many of you as have been baptized into Christ have 
put on Christ — ye are all one in Christ Jesus ;** inti- 
mating that in baptism they were engrafted into 
Christ's body, the Church.'" 7 

This proof text is clearly explained by the same 
apostle, " For by one Spirit" he says, " we are all 
baptized into one body, ;; (1 Cor, xii. 13.) 

The inference from these and from all similar pas- 
sages is, that true Christians will, as a matter of 
course, be baptized when they can, but no passage 
can be found, teaching directly or indirectly that those 
alone are members of Christ's church who have been 
baptized. 

Moreover, there are passages where Christ's church 
and its members are spoken of in such a way as to 
make it impossible baptism should be essential to ad- 
mission into the fold. But as these will be cited 

those who "were together," (v. 44,) and who "continued daily 
with one accord in the temple," (v. 40.) 
* Gal. iii. 27. 
5 



50 TWO FALSE THEORIES REFUTED. 

under another head, it is needless to introduce them 
here. 

The very fact that no text in the New Testament 
gives countenance to the view is enough to condemn 
it. It finds no support in the Bible. It is foreign from 
the spirit of Christianity. It was conceived by those 
who brought legal and ceremonial views to the study 
of our Saviour's doctrines, and who, being unable to 
receive the simplicity of the Spirit, remained hampered 
by the oldness of the letter. It must be rejected in 
common with that other theory, which requires uni- 
versal adherence to the Roman Pontiff. Though dif- 
fering in some respects, they are both hostile to the 
true Gospel of our Lord, whose dominion has no vi- 
sible human Head, and whose kingdom cannot be ac- 
curately marked by the prevalence of any outward 
Rite. 



KINGDOM OF THE SAVED. 51 



CHAPTER III. 

KINGDOM OF THE SAVED. 

Often in looking eagerly toward a distant object, 
we fail to see it, because of some intervening object. 
A natural remedy is to change our stand point. 

Looking at the Kingdom of Christ continually from 
the ecclesiastical stand point, and contemplating it 
only through the medium of expressions belonging to 
the church, we may have acquired some knowledge 
of the outer walls and battlements of Zion, but are 
not yet able to tell the number of her palaces, the 
character of her inhabitants, or the nature of her in- 
terior life. 

Let us drop, for a time, all terms peculiar to the 
Christian Church, considered as an outward economy, 
and view Christianity as a system established for 
man's Salvation. 

If we cast our eyes around upon the world we can- 
not fail to notice the great diversity of circumstances 
in which mankind are placed with regard to know- 
ledge and morality, as well as with reference to the 
civil and religious institutions under which they live. 
In view of these circumstances we are accustomed to 



52 KINGDOM OF THE SAVED. 

classify the human race as civilized or uncivilized, 
enlightened or ignorant, virtuous or vicious; and we 
likewise distinguish their institutions as beneficial or 
injurious, despotic or free. Such discriminations all 
thinking men make. 

The Christian is taught a more perfect classification ; 
since it is at the same time more accurate and more 
comprehensive. He is told that notwithstanding this 
great variety of condition, every individual of the 
human race may be brought within one or the other 
of two great divisions; that in addition to the nu- 
merous social and political relations of life, there is a 
higher relation, compared with which, in point of im- 
portance, all others dwindle into insignificance, and 
that in this relation there are but two kingdoms. 

These kingdoms differ not only as to the nature of 
their regulations, but as to the character of the go- 
vernors and governed, their present condition and fu- 
ture destiny. The Lord of the one sovereignty is the 
" anointed of God," "who being the brightness of his 
glory and the express image of his person/' 7 hath re- 
ceived from the Father a kingly authority over " things 
in heaven, and things in earth, and things under the 
earth," and hath been exalted above all " principalities 
and powers, and might and dominion." The mo- 
narch of the other once faithfully served the Lord of 
all, and stood high in his favour; but, led away by 
mad ambition, he rebelled, and aided by certain kin- 
dred spirits, rallying to his standard, he succeeded in 



KINGDOM OF THE SAVED. 53 

establishing a kingdom of his own . These sovereigns 
are assisted in the administration of their respective 
governments by subordinate beings, some visible and 
others invisible. 

Concerning the schemes of these governments it is 
not our present purpose to remark, and in seeking for 
a comparison, we find nothing, within the range of 
human knowledge, furnishing a stronger contrast than 
the schemes themselves. Suffice it to say, then, they 
differ as widely as Heaven from Hell. The grand aim 
of the one is to confer on its subjects all the happiness 
of which they are susceptible. The fundamental ob- 
ject of the other is to lead its followers to everlasting 
destruction. 

Such being the nature of these two kingdoms, it 
becomes to the philosopher a subject of curious in- 
vestigation, and to the religious inquirer a matter of 
vital importance, to determine where the territories of 
the one terminate, and those of the other begin. This 
we shall now attempt to do. 

In this discussion we take for granted the universal 
depravity of mankind through the sin of Adam, and 
the universal redemption of mankind through the 
atonement of Christ. We wish to discover why some 
sons of Adam should be heirs of eternal life, while so 
many more, for whom Christ died, should be children 
of wrath. 

Before consulting that oracle from whose decisions 

there lies no appeal, let us see if any information may 

5^ 



54 KINGDOM OF THE SAVED. 

be gleaned from the reason of the thing and the nature 
of the case. 

I. It is related that upon a certain occasion the 
King of heaven and the Prince of Darkness met on 
the summit of a lofty mountain, from which were vi- 
sible "the kingdoms of the world and all the glory of 
them.*' Satan knowing that something must speedily 
be done, or his chance would be gone forever, re- 
sorted to an expedient, specious as it was impious. 
Pointing to the goodly prospect, as it lay before them, 
he said, u All these things will I give thee, if thou 
wilt fall down and worship me." 

Now suppose, instead of returning a direct answer 
to this insidious offer, the King of Glory had assumed 
the prerogatives of his exalted station, and willing to 
show the adversary how completely his authority was 
independent of foreign control, had proclaimed him- 
self the rightful Lord of heaven and earth; suppose 
from that mountain had gone forth tidings of mercy to a 
ruined world in the simple language — u Ho every one 
that thirsteth, come ye to the waters, and he that hath 
no money, come ye, buy and eat; yea, come, buy 
wine and milk without money and without price, 77 — 
what response would the message have found in the 
hearts of men ? 

We pretend to no supernatural power enabling us 
to answer this question, but there are certain broad 
principles of humanity, universal as the race itself, 
and from which we may reason with scarcely less 



KINGDOM OF THE SAVED. 55 

confidence, than from the operation of material laws. 
Show us the circumstances in which a human soul is 
placed, and we will venture to name some of the 
thoughts and emotions of that soul. We feel war- 
ranted in affirming, then, that in the heart of every 
human being, to whose ears those words should come, 
and who was not prevented by circumstances from 
comprehending their import; whether such individual 
were a Jew, well read in Scripture, a philosopher, 
who, by the light of nature, had long sought means 
of being reconciled to his offended God, or a barba- 
rian, sunk in a condition too brutal for speculation, 
yet not so entirely lost to conscience as to be reckless 
of the future ; whatever may have been the condition? 
and however numerous and conflicting may have 
been the emotions of the hearers, there would spring 
up in every heart one of two feelings — either trust or 
distrust. Thus would the whole species, setting aside 
those incapable of piety or impiety, be arranged in 
two divisions — Believers and Disbelievers. 

Time would fail us, in tracing out as they deserve, 
these two principles of belief and disbelief, and in 
showing how from the one spring all those thoughts, 
feelings and actions, which constitute the loyal sub- 
ject, while the other proves tantamount to a willing 
rejection of the proffered amnesty and an adherence 
to the service of Satan. Such a process could not, 
we think, fail, to return, as an answer to the question, 
what the grand diverging point may be, from which 



56 KINGDOM OF THE SAVED. 

go out all differences in the present condition and fu- 
ture prospects of the two great Kingdoms of Light 
and Darkness, that some believe, while others believe 
not. 

II. Let us now apply this ground of classification, 
which seems more than hinted at in the nature of 
things, to the test of Scripture. 

The term employed by the sacred writers, to de- 
note members of the kingdom of heaven upon earth, 
and candidates for the more glorious kingdom above, 
is the justified or just 

By this expression they do not mean to teach that 
any descendant of Adam can, in the strict and juri- 
dical sense, be just in the sight of God. On the con- 
trary, they maintain, throughout the inspired volume, 
that none are righteous, that all are gone out of the 
way, and that the wrath of God is abiding upon all 
who are dependent on their own merits.* They only 
intend to declare that God, in view of the all-sufficient 
atonement of the God-man Christ Jesus, has been 
pleased u to blot out their iniquities from the book of 
his remembrance," and to treat them as if, in fact, 
just 

But since, as before remarked, this atonement is 
universal, including every individual of the human 
race, we seek to learn, from the same infallible source, 
the mark, separating real partakers of so inestimable 

* Romans, i. ii. and iii. 



KINGDOM OF THE SAVED. 57 

a benefit, from others, who at first sight seem in like 
favourable condition, yet for whom u Christ died in 
vain." What is the exact difference, leaving all non- 
essentials out of view, between men living under 
God's favour, in a state of justification, and those who 
are children of wrath } 

The blessed Jesus has himself spoken clearly upon 
the point. He does not direct us to union with any 
society, to the observance of any rites, or submission 
to any human government or laws. He does not 
promise acceptance with God, and salvation in return 
for good works. Faith in him • a trust for time and 
eternity in his merits; a filial trust, manifesting itself 
in love to God, and in efforts to please him * this is 
the condition, and the sole condition, of divine favour 
taught by the Saviour. " For God so loved the worl d 
that he gave his only begotten Son, that whosoever 
belie veth in him should not perish, but have everlast- 
ing life. He that believeth on the Son hath everlast- 
ing life, and he that believeth not the Son shall not 
see life, but the wrath of God abideth on him/' (John 
iii. 16-36.) 

" Then said they unto him, What shall we do that 
we might work the works of God ? Jesus answered 
and said unto them, This is the work of God, that ye 
believe on him whom he hath sent, and this is the 
will of him that sent me, that every one which seeth 
the Son, and believeth on him, may have everlasting 
life, and I will raise him up at the last day, 77 (John 
vi. 28, 29—40.) 



58 KINGDOM OF THE SAVED. 

11 If ye believe not that I am he. ye shall die in 
your sins/ 7 (John viii. 24.) 

"I am the resurrection and the life; he that be- 
iieveth in me, though he were dead, yet shall he live, 
and whosoever liveth and believeth in me, shall never 
die, 77 (John xi. 26.) 

The teaching of the apostles coincides with the in- 
structions of the Redeemer. St. Paul in his address 
at Antioch, says, "Be it known unto you, men and 
brethren, that through this man is preached unto you 
the forgiveness of sins, and by him, all that believe 
are justified from all things from which ye could not 
be justified by the law of Moses,' 7 (Acts xiii. 38, 39.) 
To the trembling jailer, asking the way of salvation, 
he says, " Believe on the Lord Jesus Christ, and thou 
shaft be saved, 77 (Acts xvi. 31.) 

There is not a single epistle of St. Paul in which 
the distinguishing characteristic of a real disciple is 
not set forth. To the Romans he writes, " Therefore 
being justified by faith we have peace with God 
through our Lord Jesus Christ, 77 (Rom. v. 1.) To 
the Corinthians, " But of him are ye in Christ Jesus; 
who, of God, is made unto us wisdom and righteous- 
ness, and sanctification, and redemption, 77 (1 Cor. i. 
30.) " Other foundation can no man lay than that is 
laid, which is Jesus Christ, 77 (1 Cor. iii. 11.) To 
the Galatians, "For ye are the children of God, by 
faith in Christ Jesus, 77 (Gal. iii. 26.) To the Ephesians, 
u By grace are ye saved, through faith, and that not of 



KINGDOM OF THE SATED. 59 

yourselves* it is the gift of God; not of works ; lest 
any man should boast," (Eph. ii. 5.) To the Philip- 
pians, after speaking of his compliance with the cere- 
monial law, as a Jew. he adds, " But what things 
were gain to me, those I counted loss for Christ, that 
I might be found in him, not having my own right- 
eousness, which is of the law, but that which is 
through the faith of Christ, the righteousness which is 
of God by faith," (Phil. iii. 7.) To the same effect he 
speaks in other epistles, and so do the other apostles. 

But we need not quote particular passages, though 
this might be done to great extent. The testimony of 
Christ and his apostles is most clear to the fact, that 
the Son of Man came into the world that whosoever 
believeth on him, might thereby become his servant, 
and an inheritor of the kingdom of heaven, while 
the converse is made equally plain, that whosoever 
believeth not shall be damned. 

Indeed, if we strike from the gospels and epistles 
the doctrine of justification by faith only, we make 
the New Testament a mass of unconnected dogmas 
and incidents, and the lives of our Saviour and his 
disciples a series of unmeaning tragedies. To use 
the language of St. Paul, " If righteousness come by 
the law then Christ is dead in vain. ;; 

Thus reason and revelation return a like answer to 
one seeking the distinguishing mark between the 
kingdom of the saved and the dominion of Satan. 
Both point to faith in the Lord Jesus Christ. 



60 KINGDOM OF THE SAVED. 

III. The faith that justifies is no cold assent of the 
reason to the truths of Christianity. It is a living 
active principle* though entirely separated from all 
other acts, so far as acceptance and divine favour are 
concerned, yet from its nature it must give evidence 
of existence and genuineness by conformity to God's 
law. "But wilt thou know, vain man," says the 
Apostle James, "'that faith without works is dead?" 
(James ii. 20.) 

James contemplates the same act evidentially which 
Paul regarded juridically. If any man claims accept- 
ance with God, on ground of justice, based upon good 
works, he is told those works are sinful and insuffi- 
cient. But if he seeks to be justified by a barren faith, 
he is taught that true belief ever manifests itself in 
holiness, and that without holiness no man can see 
God, (Heb. xii. 14.) 

The New Testament contains declarations in respect 
of those living in a state of safety, which cannot be 
reconciled with the clearly revealed doctrine of justi- 
fication by faith alone, except on supposition that 
genuine belief will assuredly change the heart and 
life. Christians are all said to be regenerated or con- 
verted through the inward working of faith, and this 
entire transformation of character and life are attri- 
buted to the Holy Ghost. 

" As many as are led by the Spirit of God, they are 
the sons of God," (Rom. viii. 14.) "That which is 
born of the flesh is flesh; and that which is born of 



KINGDOM OF THE SAVED. 61 

file Spirit is spirit/' (John iii. 6.) "For he is not a 
Jew, which is one outwardly; neither is that cir- 
cumcision which is outward in the flesh ; but he is 
a Jew which is one inwardly; and circumcision is that 
of the heart, in the spirit, and not in the letter ; whose 
praise is not of men, but of God," (Rom. ii. 28.) 
"Therefore, if any man be in Christ, he is a new 
creature; old things are passed away, behold all things 
are become new," (2 Cor. v. 17.) "And they that 
are Christ's have crucified the flesh with the affections 
and lusts," (Gal. V. 24.) " Not by works of righteous- 
ness, which we have done, but according to his mercy 
he saved us, by the washing of regeneration, and the 
renewing of the Holy Ghost," (Titus iii. 5.) 

From all this it must appear, that those who be- 
lieve on Jesus Christ, with a faith manifesting itself 
in newness of life, are living in a state of safety, 
while those who believe not are under condemna- 
tion. 

IV. An immediate and important inference may be 
drawn, from the foregoing positions, as to the nature 
and extent of Christ's Church. Things which are 
equal to the same thing are equal to each other. If. 
as we proved in our first chapter, the Church of 
Christ is composed of all saved men, and if believers, 
and believers only are saved, it follows that believers 
are members of that church, and that the church is com- 
. 6 



62 KINGDOM OF THE SAVED. 

posed of believers. Thus the limits of the church 
and the realms of faith are co-extensive.^ 

The argument might here be left, and a judgment 
claimed in favour of the conclusion reached, but we 
are willing to go further, and show that the manner in 
which the church is spoken of in the New Testament 
plainly teaches it to be composed of believing, rege- 
nerate men, and of them alone. 

V. Every thing said in the New Testament of the 
kingdom of God, and the kingdom of Heaven,t agrees 
with that view which supposes the church composed of 
men, who, being justified by faith, are regenerate 
through the Holy Ghost. An entrance into this king- 
dom is considered the paramount business of life. 
( u 8eek ye first the kingdom of God and his righteous- 

* In affirming that the limits of the church and the realms of 
faith are co-extensive, no opinion is designed with regard to in- 
fants, prior to the age of moral accountability, or heathen adults 
deprived of light sufficient for faith. The Gospel requisition of 
faith, in order to salvation, applies only to such as are capable 
of faith. The heathen vviil be judged by a merciful God ; and 
infants, dying in infancy, will appear before that compassionate 
Saviour, who, while on earth, took them in his arms and blessed 
them. The woes denounced against disbelief were never in- 
tended for " those who cannot believe." 

t Always denoting the Church, either in its militant or tri- 
umphant state, and used indiscriminately, because an entrance 
into one gives sure title of admittance to the other. 



KINGDOM OF THE SAVED. 63 

ness, and all these things shall be added unto you," 
(Matt. vi. 33.) Into this kingdom it is difficult to 
enter: it suffereth violence, and the violent take it by 
force, (Matt. xi. 12.) The rich, and those that trust 
in riches, enter with difficulty, if at all, (Mark x. 24 : 
Matt. xix. 24.) Why any violence or difficulty, if 
entrance was by baptism? Why could not the rich 
enter if baptism was the door ? 

When a certain scribe gave clear expression to the 
great truth, that supreme love to God, and a corre- 
sponding love to our neighbour, is superior to whole 
burnt ofTe rings and sacrifices; the Saviour assured him 
he was " not far from the kingdom of God," (Matt. xii. 
34.) He blessed the poor in spirit, a title which well 
describes the state of humble believers, and declared 
that theirs was the kingdom of Heaven, (Matt. v. 3.) 
He said the kingdom of God cometh not with obser- 
vation, (Luke xvii. 20.) How well this agrees with 
the secret, silent progress of a kingdom of faith, the 
extent of which cannot be accurately observed by 
human eyes, and which often holds full sway in the 
heart of an obscure disciple, without the knowledge 
of his worldly cotemporaries. In reply to Pilate, who 
asked concerning his kingdom, "Jesus answered, 
Thou sayest that I am a king; to this end was I bom, 
and for this cause came I into the world, that I should 
bear witness to the truth ; every one that is of the 
truth heareth my voice," (John xviii. 37.) While 
affirming himself a king, he maintains that his do- 



64 KINGDOM OF THE SAVED. 

minion differs widely from the world's sovereignties, 
that he is a king of truth, and that the loyal homage 
of his subjects, in fact the distinguishing mark of his 
people, is the hearing of his voice. To hear his voice, 
in the sense here intended, is to regard his words, to 
trust them and obey them. It is thus the truth emanci- 
pates men from the yoke of Satan, and procures for 
them an admittance to the church of God. " Then 
said Jesus to the Jews, which believed on him, If ye 
continue in my word, then shall ye be my disciples 
indeed, and ye shall know the truth, and the truth 
shall make you free." 

Our Saviour lays down clearly the terms of admis- 
sion to his kingdom. He declares that none can enter 
who have not been converted and made like little 
children: "Except ye be converted, and become as 
little children, ye shall not enter into the kingdom of 
Heaven," (Matt, xviii. 3.) 

To the Pharisees, who inquired when the kingdom 
of God should come, he answered, "The kingdom of 
God cometh not with outward observation, neither 
shall they say, Lo here, or lo there, for behold the king- 
dom of God is within you."* " The kingdom of God 
is within you," must either mean that its reign is in- 
ternal in the hearts of men, or else that it was among 
them even then. If the former, as some hold, it is a 



tuog typox. Luke xviii. 2} 



KINGDOM OF THE SAVED. 65 

powerful proof text in favour of our theory of the 
Christian Church. If the latter, as others contend, it 
shows that Christ's kingdom was already established 
at a time when Christian baptism had not been insti- 
tuted,^ and the Lord's Supper had never been cele- 
brated, when there was no outward rite or ceremony 
whatever, pertaining to the Christian Church. 

The reply of our Saviour to Nicodemus is a re- 
markably clear proof text upon the point : " Except a 
man be born again, he cannot see the kingdom of 
God, ;? (John iii.) It was shown in chapter second, 
that this new birth is not mere baptism by water. 
Christ himself says as much : u Except a man be born 
of water, and of the Spirit, he cannot enter into the 
kingdom of God; that which is born of the flesh is 
flesh, and that which is born of the Spirit is spirit '" 
and then to separate this regeneration from every 

* For a powerful argument in support of the view that 
Christian baptism was not practised during our Saviour's life, 
vide Robert Hall on Terms of Communion. The baptism per- 
formed by our Lord's disciples, before his death, was John's 
baptism. To a select few the Messiah had made himself known, 
and they, if believers, were members of his kingdom. Pro- 
fessing allegiance, by personal adherence, they needed no 
formal rite of initiation. There is, accordingly, no reason to 
believe the original disciples were ever baptized in the name of 
Jesus. Disciples of John, who embraced Christianity on and 
after the day of Pentecost, were baptized anew, 

6* 



66 KINGDOM OF THE SAVED. 

thing outward and material, he adds: "The wind 
bloweth where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh, nor whi- 
ther it goeth ; so is every one that is bom of the Spirit.*" 

Here we have a plain declaration that the only 
mode of entrance into Christ's church is by an in- 
ward, spiritual change, such as makes man a new 
creature. 

St. Paul carefully excludes all notion that the king- 
dom of Christ has its seat in outward words, or rites, 
or forms. "The kingdom of God is not meat and 
drink, but righteousness, and peace, and joy in the 
Holy Ghost. For he that in these things serveth 
Christ is acceptable to God and approved of men." 
(Rom. xiv. 17, 18.) "For the kingdom of God is 
not in word, but in power." " Know ye not that the 
unrighteous shall not inherit the kingdom of God? 
Be not deceived; neither fornicators, nor idolators, 
nor adulterers, nor effeminate, nor abusers of them- 
selves with mankind, nor thieves, nor covetous, nor 
drunkards, nor revilers, nor extortioners, shall inherit 
the kingdom of God," (1 Cor. iv. 20— vi. 9, 10—11.) 

In these verses the unregenerate are plainly ex- 
cluded. Justification in the name of the Lord Jesus 
and sanctification by the Spirit of God are set forth as 
the means by which men are delivered from sin and 
engrafted into the kingdom of God. 

The process by which men are made members of 
Christ's Household, which is another name for his 



KINGDOM OF THE S.VED. 67 

church, is beautifully described in Ephes. ii. It is 
there spoken of as a spiritual work, wrought in the 
human soul by the power of the Holy Ghost; "Where- 
fore remember, that ye, being in time past Gentiles 
in the flesh, who are called uncircumcision by that 
which is called circumcision in the flesh, made by 
hands, that at that time ye were without Christ, being 
aliens from the commonwealth of Israel and strangers 
to the covenants of promise, having no hope, and 
without God in the world* but now, in Christ Jesus, 
ye who some time were afar off are made nigh by the 
blood of Christ. " " For through him we both have 
access by one Spirit unto the Father. Now, there- 
fore, ye are no more strangers and foreigners, but fel- 
low citizens with the saints, and of the household of 
God, and are built upon the foundation of the apostles 
and prophets, Jesus Christ himself being the chief 
corner stone, in whom all the building fitly framed 
together, groweth unto an holy temple in the Lord, in 
whom ye also are builded together for an habitation 
of God through the Spirit.' 7 

In chapter fifth of the same epistle, the church of 
Christ is expressly described under figure of the mar- 
riage relation, as composed of inwardly and vitally 
renewed men, washed in the laver of true regene- 
ration, through the power of Christ's atonement. 
"Wives, submit yourselves to your own husbands as 
unto the Lord: for the husband is head of the wife, 
even as Christ is the head of the church, and he is the 



68 KINGDOM OF THE SAVED. 

Saviour of the body." iL Husbands, love your wives, 
even as Christ also loved the church, and gave him- 
self for it, that he might sanctify and cleanse it, with 
the washing of water by the word, that he might pre- 
sent it to himself a glorious church, not having spot 
or wrinkle, or any such thing, but that it should be 
holy and without blemish." 

Members of Christ's church are here spoken of, not 
as outwardly professing godliness in baptism, or by 
connexion with the most apostolic visible fold, but as 
inwardly renewed, cleansed not by water merely, but 
by the water of the word, which is the agent employed 
by the Spirit in converting human souls. 

In 1 Cor. iii. 16, 17. St. Paul styles Christians the 
Temple of God; another name for Christ's church. 
"Know ye not that ye are the temple of God, and 
that the Spirit of God dwelleth in you? If any man 
defile the temple of God, him shall God destroy ; for 
the temple of God is holy, which temple ye are." 

In Hebrews xii. we have a glowing allusion to the 
Universal Church: "For ye are not come unto the 
mount that might be touched, and that burned with fire, 
nor unto blackness and darkness and tempest, and the 
sound of a trumpet and the voice of words" — '--But 
ye are come unto Mount Zion, and unto the city of 
the living God, the heavenly Jerusalem, and to an in- 
numerable company of angels, to the general assem- 
bly and church of the first born, which are written in 
heaven, and to God the judge of all, and to the spirits 



KINGDOM OF THE SAVED. 69 

of just men made perfect, and to Jesus the mediator 
of the new covenant, which speaketh better things 
than that of Abel." 

The apostle, animated by the sublime and precious 
truths of redeeming love, grasps at one view the 
church on earth and in heaven ; as he styles it, " the 
general assembly and church of the first born, which 
are written in heaven." The church, according to 
this passage, is composed of the sons of God, born 
again by the power of God's Spirit, and so highly 
honoured and blessed that they have all the privileges 
of first born sons, 

I shall cite but one other passage,* for, though the 
word church is used in a limited sense frequently in 
the New Testament, there are a few cases where it is 
applied to the universal kingdom of Christ. 

In Matt, xvi., in the verse claimed by Romanists to 
establish St. Peter's supremacy, our Saviour says, 
" Upon this rock I will build my church, and the gates 
of hell shall not prevail against it. ?? Now every 
thoughtful reader of the Bible must own, that the only 
church against which the gates of hell do not prevail 
is that composed of true Christians. Outward and 
visible members of all churches are too often led cap- 

* For a thorough and learned exposition of the Scripture 
usage of fxxXJjc/a, vide Turretin, Vol. iii. That author's en- 
tire treatise on the church well deserves a careful study. Also 
consult Dr. Stone's excellent work on the Universal Church. 



70 KINGDOM OF THE SAVED. 

tive by Satan, at his will, and mere outward member- 
ship secures none, in the last great day, from the as- 
saults of hell; Christ's regenerate sons alone are safe ; 
for them he conquered death and hell, and they are 
true members of his church. 

Such is the testimony of Scripture with regard to 
the nature and extent of the Holy Catholic Church. 
It consists of no adherence to, or observance of, out- 
ward rites and ceremonies. It is a company renewed 
in the spirit of their minds, converted, sanctified, 
brought from darkness into marvellous light. It is 
the company of Abraham's spiritual posterity, who, 
being partakers of his faith, are Israelites indeed. It 
is the whole number described by St. Paul, as led by 
the Spirit, heirs of God and joint heirs with Christ, the 
simple-minded, earnest-hearted children of God. 

If you would find members of this church, look 
through the world. Open unprejudiced eyes upon 
your fellow men. Be not dazzled by the assumption 
of spiritual arrogance, neither misled by the obscurity 
of humble faith. Christ's kingdom came not with ob- 
servation. Its lines of demarkation cannot now be 
traced by any prevalence of ritual pomp or visible 
display. Its foundation is truth; its reign is moral and 
spiritual. Rooted and grounded in the heart, it be- 
comes manifest in holy living. 

Wherever you find a man of changed and sanctified 
heart; whose affections are bound to the cross of 
Jesus ; whose life is daily prayer, and love and good 



KINGDOM OF THE SAVED. 71 

works ; whether his lot be cast in a Christian commu- 
nity, or far from the visible forms of our religion- 
whether he be called or not by the name of any ec- 
clesiastical body; whether he submit to Rome, or 
Episcopacy or Parity; whether his infant brow was 
sprinkled with holy water, or his adult confession 
made by literal burial in the font of baptism, you should 
recognise him as a member of God's catholic church, 
and greet him as a brother in Christ. 

Members of the Catholic fold have no mark by 
which they can assuredly be recognised in the world, 
and distinguished from false pretenders, but to the 
vision of him who discerneth in secret, they are all 
known ; a seal of promise stamped upon their hearts 
proves their heavenly birth. Royal insignia of peace 
and joy and love bespeak them kings and priests to 
God forever. A sympathetic link unites them with 
angelic hosts. The Holy Ghost, shed abroad in their 
hearts, makes them realize that they have indeed 
come to the city of the living God, the heavenly Je- 
rusalem, and that their place is secured in the general 
assembly and church of the first born, whose names 
are written in heaven. 

How contemptible and valueless, compared with 
this church membership, is that which depends on the 
favour of a human Pope, or which must be searched 
for in the register of Baptism. 



72 THE CHURCH MAKES HERSELF VISIBLE. 



CHAPTER IV. 

THE CHURCH MAKES HERSELF VISIBLE. 

The conclusion to which our inquiry thus far leads 
us, isj that Christ's Church is composed of men, trust- 
ing in the atonement for salvation, and living, by faith. 
a new life of holiness. 

I. The question may be asked whether this Church 
is visible or invisible ? I answer, it is both visible 
and invisible.^ It has an inward secret life, and an 
outward manifest body. It is invisible in its spiritual 
faith and love ) it is visible in kind offices to man, and 
holy deeds on God's behalf. Its boundary lines, writ- 
ten on fleshly tables of the heart, cannot be seen, but 
it has land marks, described by Scripture, which 
become known of all men. 

Every child of God, on becoming a member of 
Christ's Church, is bound by sonship to God, out of 

* For the distinction intended by the terms visible and in- 
visible Church, the author feels profound respect; but he does 
not use them, deeming it more closely accordant with scripture, 
to speak of the Church as one; having a secret life and a visi- 
ble aspect. 



THE CHURCH MAKES HERSELF VISIBLE. 73 

gratitude to the Lamb who bought him, to dedicate 
all his powers and faculties to Jehovah's service. 
The word of God becomes his rule of life. He re- 
nounces the walks and ways of sin and becomes holy, 
in all manner of Godliness. He labours to extend to 
his fellow men that gospel which has proved such a 
blessing in his case. He does good to all — loving his 
neighbour as himself; he bears his burdens, sympa- 
thizes with his wants, and relieves his necessities. 
He is the first to knock at the door of an afflicted 
house. He binds up the broken heart, with kind 
words, and pours the oil of comfort into the troubled 
soul. He is not easily provoked. He puts up with 
insults and reproaches for Christ's sake. He does 
not revenge himself, except by blessing those who 
curse, and praying for those who despitefully use 
him. 

In the mental agonies and denials of self these 
duties cost him, he is secret, and the Church of which 
he is a member is invisible, but in the fruits of his 
heartfelt labours, in his beneficence and kindness, 
the Church becomes visible; a light set in a promi- 
nent place, to show forth God- s glory ; a city set upon 
a hill, which cannot be hid. 

II. The Church of God is likewise made visible, 
in the ministry appointed by Christ, to preach his 
gospel * It was stated, in our first chapter, that the 

* An important difference exists between the two classes into 
7 



74 THE CHURCH MAKES HERSELF VISIBLE. 

word £xx%7]c>iu was applied in the Old Testament to 
a company gathered together by heralds commissioned 
by superior authority. The literal meaning of the 
word is realized in the method employed by Christ 
for congregating his spiritual Zion. Men do not vo- 
luntarily seek Christ, but he seeks them. They are 
by nature so hostile to him, so averse from any thing 
like reconciliation with him, if left to themselves, 
they would never come to him that they might have 
life. The holy deeds of Jesus, and his suffering unto 
death, would all be in vain, if the record were suffered 

which the Church's visible notes may be divided. Some are 
moral and others positive. That is, some spring naturally from 
the regenerate heart, as gratitude to God, manifesting itself in 
an effort to please him ; and love to man, exhibiting itself in be- 
nevolent acts. These are always seen, when time is given. 
The inward, renewed principle, will make itself visible in good 
works. 

But in regard of positive duties, which arise only when the 
command is given, and which grow mainly out of the command, 
it cannot be affirmed they will alwavs attend true church mem- 
bership ; because there are cases where their observance is im- 
possible. And yet the spiritual new birth may be as genuine, 
and the church membership as real as if every requisition had 
been fulfilled. 

Men, too, may be educated with a veil upon their minds, so 
far as certain positive duties are concerned, and who become 
true believers and church members, though neglecting the sa- 
craments of our Lord. While regretting their views, we should 



THE CHURCH MAKES HERSELF VISIBLE. 75 

to lie unnoticed; or if men were left to seek out that 
record for themselves. A few inquiring and honest 
minds might search for the truth, but the masses 
would remain shrouded in ignorance, and groaning 
beneath the yoke of sin. 

Our Saviour, therefore, provided for the perpetual 
dissemination of his truth. He instituted an order of 
men, to be continued forever, while the world should 
stand; commissioned by himself; whose great and 
sole business should be to proclaim the tidings of sal- 
vation ) who should penetrate the darkest recesses of 
the world, and hold up the lamp of life ) who should 
stand up wherever two or three could be gathered to- 
gether, and expound to them the Testament of love, 
who should follow after the wandering and lost child- 
ren of the Most High, and bring them back to their 
Father's abode: who should meet men at every turn, 
so as to leave them without excuse, and sound in their 
ears the words of divine reason and expostulation ; 

not deny them a place in Christ's kingdom* Many such give 
proof of citizenship in the heavenly Jerusalem, clear and un- 
mistakeable. Who would not gladly own himself in the same 
Ark of Safety with John Joseph Gurney ? 

The first class of visible notes are essential to the very being 
of the Church. The second class are essential to the perma- 
nence and usefulness of the church. All attempts to perpetuate 
Christianity, without the sacraments, public worship, and ex- 
ternal frame work of rulers and canons, have signally failed. 



76 THE CHURCH MAKES HERSELF VISIBLE. 

who should whisper in the hearing of the misguided 
and wayward, "Turn ye, turn ye, from your evil 
ways; why will ye die? 77 in a word, who should per- 
form, upon a larger scale, for the whole world, what 
was done, in a limited degree for Palestine, when the 
heralds of Israel sounded their trumpets and sum- 
moned God's chosen people to duty. 

This ministry is, I say, of perpetual appointment. 
" Go ye into all the world, and preach the gospel to 
every creature, 77 (Mark xvi. 15.) " Lo, I am with you 
alway, even unto the end of the world, 77 (Matt, xxviii. 
20.) These passages make plain our Lord's design, 
that there should always be men to proclaim, as his 
ambassadors, the terms of reconciliation with God. 

Accordingly, in all ages, there have been many, 
who declared themselves moved by the Holy Ghost, 
called of God as Aaron was, to undertake this high 
and responsible office.* These are seen every where, 
labouring with more or less zeal and success, calling 
men out of darkness into light, and adding to the 
Church such as should be saved. 

The ministry, then, is a standing and perpetual 
outward and visible attribute of the Holy Catholic 
Church. 



* The obligation of the apostolic system, with regard to or- 
dination, the sacraments, &c, will be discussed in the latter part 
of this chapter. 



THE CHURCH MAKES HERSELF VISIBLE. 77 

III. Christ's Church is likewise made visible by her 
sacraments. The wise founder of our religion was 
not unmindful of man's twofold, corporeal and spiri- 
tual nature, and he adapted his system to man's wants. 
He gave outward and visible signs, easily understood 
by all, which might be tangible notes of the progress 
of his kingdom f& tokens of love and means of grace 
to those who should rightly use them, and bonds of 
external union among professing disciples — " Go ye, 
therefore," he says, " and teach all nations, baptizing 
them." (Matt, xxviii. 19.) Thus empowered, his 
apostles and ministers, in all times, have admitted 
men by application of water, in the name of the Tri- 
nity, to the external Christian fold. "Take, eat, this 
is my body,' 7 said the same divine personage, " after 
he had broken bread and blessed it." "And he took 
the cup, and gave it to them and gave thanks, saying 
Drink ye all of it, for this is my blood of the New Tes- 
tament, which is shed for the remission of sins." 
(Matt. xxvi. 26, 27, 28.) 

The apostles, who were inspired men, understood 
these precepts to be of permanent obligation. It was 
the custom, therefore, of Christians in ■ their day, not 
only to be baptized, but to eat and drink the symbols 
of redeeming love. That custom has never ceased. 
It is now regarded as a divine injunction, binding 

* Not precise indices, yet valuable evidences of progress. 

7# 



78 THE CHURCH MAKES HERSELF VISIBLE. 

upon the Church in all ages. Those who rightly par- 
take; find themselves so strengthened and comforted 
by the sacraments, they would not willingly forego 
the privilege. 

IV. Public worship is a standing institution of the 
Christian church. Our Saviour saw that if Christians 
were left to struggle alone, they would oftentimes 
grow careless and lukewarm. He therefore instructed 
the apostles, after baptizing, to congregate them, from 
time to time, for purposes of public worship, that the 
flame of love might be kept alive and zeal increased, 
(Matt, xxviii. 20; John xxi. 15, 17.) The apostles 
carefully observed this injunction, warning members 
" not to forsake the assembling of themselves together 
as the manner of some was. ;? This custom has been 
regularly adhered to up to our day. The Lord's day, 
supplanting the old Jewish Sabbath, is honoured by 
all true followers of Jesus, in an attendance upon the 
services of the sanctuary. 

V. The Holy Catholic Church is likewise visible 
in those vast schemes, which exist in the world for 
the extension of truth; as Bible Societies, Missionary 
Societies and Tract Societies ; in many humane insti- 
tutions, as Asylums and Hospitals ) also, in the libe- 
ralized and enlightened forms of civil government, 
in the prevalence of general information and comfort, 
in the strength and purity of literature, obtaining in 
Christian countries. 

Darkness and despotism and degradation, may, 



THE CHURCH MAKES HERSELF VISIBLE. 79 

indeed, prevail, where the outer moats and battlements 
of Christianity are seen ; but examining carefully, you 
wiJl find these seeming Christian fortresses manned 
and defended by Satan's legions. 

VI. For a visible society, government is needed, or 
else all will be confusion. The apostles provided 
against this. They appointed rulers, and commanded 
Christians to submit to those over them in the Lord, 
(Acts xiv. 23; Tit. i. 5; 1 Cor. xvi. 16; Heb. xiii. 17.) 
The precepts enjoining good order and submission 
have never been repealed. They stand, side by side, 
in the apostolic letters, with the doctrines of holiness 
and faith. 

Government, therefore, is enacted, by reason and 
law, a perpetual attribute of the Christian Church. 

VII. It may be asked what relation baptized men, 
when irreligious, bear to the Holy Catholic Church ? 
Are they, in any sense, members ? 

In name, in profession, in appearance, they are ; 
but in reality they are no members at all, any more 
than the thief who comes unbidden to a house and 
steals the children's bread and garments is a member 
of the family.^ 



* Baptized infants are not to be confounded with ungodly 
professors. By a divine command the seal of promise and sign 
of regeneration is placed upon their brows. In the language 
of hope they are styled members of Christ s Church. The 
dawn of conscience proves that appellation well founded, or re- 



80 THE CHURCH MAKES HERSELF VISIBLE. 

There are but two states; and in one or the other 
of these a man must be living. He must either be a 
child of light, or a child of darkness; a son of God, 
or a son of Belial • a true member of Christ, or no 
member at all. The body of Christ, which is his 
Church, has many members : varying, like those of 
the human body, in form and office. But all these 
are animated by one in-dwelling, life-giving, all-per- 
vading, and all-controlling spirit, (1 Cor. xii. 13.) 
This control of the Spirit is the test of sonship and 
membership of Christ. " If any man have not the 
Spirit of Christ, he is none of his,"' (Rom. viii. 9) 
The in-dwelling Spirit is the only source of life, ana 
without it there is death. A limb of the body, not 
receiving supplies from the heart, ceases to be any 
part of the body, and becomes mere inert matter. In 
like manner, a nominal Christian, not joined by spi- 
ritual arteries to the Spirit of Christ ; is dead while he 
liveth. 

The unconverted professor is counted among God's 
people in human registers, because there is no 

veals them children of wrath. Dying before the age of discre- 
tion, reason and our knowledge of Christ's benevolence leave 
no apprehensions for their safety. 

Beyond this, neither scripture nor sound philosophy conduct 
us. Those who attempt to define more accurately the position 
and moral state of infants become involved in endless contro- 
versies foreign from the scheme of Christianity. 



THE CHURCH MAKES HERSELF VISIBLE. 81 

power in man to search the spirit; but, in truth, he is 
the servant of sin and Satan, and no servant of Christ 
or member of his Church. "Non potest Christus 
habere membra damnata," is the fearful language of 
Augustine. What a thrill of horror should such words 
send to the soul of every disciple of our Lord, who is 
ignorant of the inward life and power of godliness.^ 

* Upon this point, Rev. Dr. May speaks clearly and well, in 
a sermon preached at the Virginia convention of 1847. " It is 
to be understood that the man who is carnally minded or 
worldly in spirit, is not to look back to his baptism as proof of 
his being in the kingdom of God. The only proof is the new 
birth of the soul by the power of the Holy Ghost, that new 
birth itself to be proved by a new spirit and a new life, meek 
and holy and heavenly.' ' "Baptism and membership in the 
Church stand in their proper relations to our life in Christ when 
they are put in reference to the New Testament, just where St. 
Paul puts descent from Abraham, and circumcision, in refer- 
ence to the Old. He is not a member of the church, who is 
one outwardly, neither is that regeneration which is outward by 
water, but he is a member of the church who is one inwardly, 
and regeneration is that of the heart, in the spirit and not in 
the letter, whose praise is not of men, but of God." 

Tournely, the Romish divine, seems not far from the truth, 
when he says " Solos electos ac justos ad nobiliorem ecclesiae 
partem, quae animae ipsius dicitur et in virtutibus consistit, re- 
probos vero et maios ad illius duntaxat corpus, hoc est exter- 
nam fidei professionem ac corundem sacramentorum participa- 
tionem pertinere.' ' We would not, of course, adopt his language 
precisely. 



82 THE CHURCH MAKES HERSELF VISIBLE. 

But it is said Christ's church is often spoken of as 
containing unworthy members ; as, in the parable of 
a field, containing tares and wheat- in that of a net, 
containing good and bad fish* in that of the wedding 
guest, &c. 

These parables, however, do not teach that wicked 
men belong to Christ's church, but only, that they are 
mingled with the members, as tares with wheat. 
Though apparently in the church, they are not of it, 
any more than Christians dwelling bodily in the world 
are of the world, (John xvii. 14; 1 John iii. 13.) 
Even in their literal and strict interpretation they con- 
vey no such meaning. It seems surprising the 
parable of good and bad seed should ever have been 
so construed, when our Saviour carefully explained 
that the field containing a mixed product, was not the 
church, but the world, (Matt. xiii. 38.) The kingdom 
of heaven, in its likeness to a net, must be acknow- 
ledged to gather both the righteous and the wicked, 
who will only be separated in the end of the world. 
But this does not prove the kingdom to contain un- 
worthy members. The intruders are unworthy men, 
but they have no title to citizenship, because they are 
aliens and strangers, traitors at heart and rebels in 
practice. The other parables are no more to the pur- 
pose. No one of them, neither all of them combined, 
furnish evidence that the kingdom of God has within 
its borders members, who have not been born again, by 
the power of the Holy Ghost. 



THE CHURCH MAKES HERSELF VISIBLE. 83 

Still, it is umed St. Paul addresses bodies of men 
as churches, which contained grossly wicked persons : 
as, for example, the church at Corinth, within whose 
borders appear to have been some most unworthy 
professors. 

It should be remembered, however, that the church 
at Corinth was not the Holy Catholic church; neither 
would it be strictly correct to say it was a part of the 
universal church/* Scripture certainly authorizes us 
to call visible companies of professing Christians 
churches, even when they may be supposed to con- 
tain wicked men. But Scripture no where teaches 
that these wicked men are members of the great 

* Much confusion and many false notions arise from con- 
sidering the church general as a combination of smaller orga- 
nizations, viz: — of national, provincial and congregational 
churches, and, on the other hand, from viewing these lesser orga- 
nizations as parts of the larger incorporated society. Men are 
taught to believe their admission into the Catholic Church ushers 
them into the national, and that membership in the national 
gives membership in the universal. Whereas the Catholic 
Church is not composed of men. admitted by human ministers 
through outward sacraments or rites, but of such as God, by 
his word and Spirit, has inwardly moved to seek his face with 
penitence and faith. It is not a combination of properly orga- 
nized societies, but an aggregation of individual men, united 
immediately to Christ, the head, and thus forming his mystical 
body. They may or may not be members of an outward 
Christian society. 



84 THE CHURCH MAKES HERSELF VISIBLE. 

church of Christ. The apostle Paul no where tells 
these godless men they are members. In the lan- 
guage of courtesy, charity and hope, he writes to the 
churches as if all in them were real members. But 
he likewise addresses them all as saints and elect, 
( 1 Cor. i. 2.) The same argument which proves by St. 
Paul that the unconverted are members of Christ's 
church, would prove them saints and elect of God.* 
But no such inference can be drawn. In writing to 
bodies of men, it is necessary to style them by some 
name, expressive of their ostensible character. It 
does not at all follow that each individual really bears 
that character. 

VIII. The question has also been much agitated, in 
view of the fact that sacraments, a ministry, public 
worship and government are commanded and of per- 
petual obligation, whether that form of church govern- 
ment and that arrangement of the ministry, which 
were instituted by the apostles is binding upon the 
church in all times. To answer this question, so far 
as practical purposes are concerned, is not difficult. 
If the apostles were commissioned to establish Christ's 
kingdom in the world j if full powers were given 

* If it be said, in answer, that *yios and iv.Uv.rog have an out- 
ward as well as an inward signification, and that the ungodly 
might be saints and elect externally ; we are free to acknowledge 
they may be church members, in the same way, that is, as we 
said at the beginning, in name, in profession and appearance. 



THE CHURCH MAKES HERSELF VISIBLE. 85 

them, and the Holy Ghost guided them in their acts, 
as well as in their words, it will require little argument 
to show that a Christian, walking in the meekness of 
wisdom, inculcated by the gospel, should look with 
special reverence upon those external institutions they 
set up. And without examining whether liberty had 
been left him to act otherwise, he should feel con- 
strained, from respect to that Divine Spirit which en- 
lightened the apostles, to adhere to the order and ar- 
rangement of the ministry, and the form of govern- 
ment used by them, unless some change can be made 
clear in the world's condition, rendering the primitive 
s ystem unsuitable. If such change could be made ap- 
parent, then, indeed, nothing short of an express de- 
claration^, on the part of the apostles, that the system 
was perpetual, would make their regimen binding on 
us. Such declaration is not, we believe, claimed by 
any. The obligatory power of the apostolic system, 
therefore, must be derived from the fact that they 
were supernaturally aided in important public works. 
That fact is manifest to every intelligent reader of 
the Acts of the Apostles. At every important step 
they prayed for divine instruction, and their determi- 
nations were attributed to the Holy Ghost, (Acts xiii 
3, 4; xv. 28, 29.) And if they sought this heavenly 
lightj.when about to take a missionary tour, or to 
settle a question of meats and drinks, how much 
rather in regard of so important a concern as the 
establishment of a church government and ministry. 
8 



86 THE CHURCH MAKES HERSELF VISIBLE. 

Il seems highly probable that during the forty days 
immediately preceding our Saviour's ascension, when 
he communed with them u of the things pertaining to 
the kingdom of God/ 7 (Acts i. 3.) he gave intimations 
of his will in this respect. And the fact that so in- 
frequent mention is made of the form of church go- 
vernment, and of the ministerial system, in the Acts 
of the Apostles, which has been interpreted by some* 
as a Divine lesson, by omission , that no such form or 
system was to be of permanent obligation, conveys to 
my mind strong reason for believing, that from the 
outset it was understood what system should prevail. 
We find frequent recognition of the duty of submit- 
ting to ecclesiastical authorities, and discussions as to 
the proper qualifications for office, but no question 
seems ever to have been raised as to the nature of 
those authorities, or the position, gradations, and 
several duties of the officers. And why was this? 
The most natural explanation seems that the ecclesi- 
astical system was fixed and understood and unhesi- 
tatingly received from the beginning. 

In view of such facts, and we deem them plainly 
deducible from the record, it would appear unjusti- 
fiable to abandon the apostolic system, unless change 
of times should make the obligation cease, with its 
reason. In questions of this sort it is becoming, in- 



Vide, Archbishop Whately's Kingdom of Christ. 



THE CHURCH MAKES HERSELF VISIBLE. 87 

stead of diligently inquiring how far we may go ; with- 
out neglect or breach of duty, to avail ourselves glad- 
ly of a hint as to the divine will. And it should be 
borne in mind that while many of the most important 
questions of right and expediency, pertaining to the 
kingdom of nature, as well as to the kingdom of 
grace, can only be settled upon probable grounds, yet 
the smallest preponderance of evidence will create an 
obligation, to be recognised by the wakeful con- 
science * 

But can the offices and ministry, under the apos- 
tolic constitution, be so clearly ascertained as to re- 
lieve honest doubts? Learned and able men, it is 
said, differ widely in their views; some saying that 
Episcopacy prevailed, others that Parity obtained uni- 



* " Probability/' says Bishop Butler, " is the very guide of 
life. In questions of difficulty, or such as are thought so, where 
more satisfactory evidence cannot be had, or is not seen, if the 
result of examination be that there appears upon the whole, 
any, the lowest, presumption on one side, and none on the other, 
or a greater presumption on one side, though in the lowest de- 
gree greater, this determines the question, even in matters of 
speculation, and in matters of practice will lay us under an 
absolute formal obligation, in point of prudence and of interest, 
to act upon that presumption or low probability, though it be 
so low as to leave the mind in very great doubt which is the 
truth.' ? — Introd. to AnaL 



88 THE CHURCH MAKES HERSELF VISIBLE. 

versally ; while others still contend that Congregational 
power was the highest known in the first ages. 

It is owned, that after generations of men have 
been educated in certain opinions their minds become 
so settled in the faith of their religious guides, it is 
hard for them to see any testimony tending to overset 
their own notions. 

A singular instance of the power of prejudice was 
manifested some years ago.^ An ancient manuscript 
contained an important proof text, bearing upon the 
divinity of our Lord. The letters had become almost 
illegible, from lapse of time. The signification of a 
word depended upon the question whether a line was 
drawn across a Greek letter. If so, the word meant 
Jehovah ; if otherwise, it was only a relative pronoun. 
The orthodox, by help of a microscope, could see the 
mark ; the Unitarians could not. 

Episcopalians, Presbyterians and Congregationalists 
are all clear that the Apostolic Church constitution can 
be seen in the New Testament, but they differ totally 
as to what they see. It does not follow that there 
need be much doubt, if prejudice were thrown aside. 
Oar own convictions are strong, that substantially t the 



* This occurrence is given from memory, and may not be 
accurate in the details. 

t I say substantially, because it is yet to be shown that any 
church polity, now existing in the world, is entirely conformed 



THE CHURCH MAKES HERSELF VISIBLE. 89 

same ecclesiastical system which exists in the church 
of England, and in the Protestant Episcopal church of 
this country, was the constitution established by the 
inspired apostles. 

And we think the experience of centuries has 



to the apostolic institutions. Such exact conformity is not to 
be expected, if indeed it were desirable. In so far as the apos- 
tolic institutions were based upon known and universal prin- 
ciples of human nature, they might well remain unchanged, 
but in those details, which being not essential to the life and 
efficacy of the government, were designed only to adapt it to 
circumstances and times, they would naturally undergo muta- 
tions. And he who, looking back from some favourite system of 
ecclesiastical regimen to the simple annals of Paul, and James 
and Peter, shall expect to find in the system prevailing among 
unlettered believers, hiding themselves from the sword of perse- 
cution, assembling for divine worship in the upper chamber of 
private houses, and governed by inspired rulers, every check and 
balance and provision, which subsequent ages have made ne- 
cessary for the church, adapting it to the new wants of modern 
society, habits, and customs and laws, may perhaps be con- 
vinced, and with equal propriety, that the cloak Paul left at 
Troas was identical with the modern garment of that name, and 
that the books he asked Timothy to bring were handsomely 
printed and bound volumes, like those of our day. 

Such notions are the dreams of visionary theorists, easily satis- 
fied that what now is best must always have existed, and that 
what they think should be taught in scripture is assuredly re- 
vealed, either in palpable statement or hidden meaning. 

8* 



90 THE CHURCH MAKES HERSELF VISIBLE. 

proved, and the history of our day sustains the fact, 
that the apostolic plan is adapted to our times. We 
believe it is based upon principles which will suit it 
to all times, while human nature remains unchanged. 

To adhere to it, then ? is, we believe, our bounden 
duty, and may the day be far distant when its hold 
upon the public mind shall be weakened, and its obli- 
gation less strongly felt. 

An interesting inquiry next arises as to the position 
of those who do not conform to this apostolic system. 
Some would deny their title to membership in Christ's 
church. But if the view we maintain be correct, 
then all who are regenerate in heart and life, belong 
to the true fold, however far through erroneous notions 
of duty they may err. And there can be little doubt, 
we think, in any reflecting mind, that God's Spirit 
tabernacles in many a soul, beyond the pale of what 
we esteem the apostolic constitution, and that large 
and efficient bodies of Christians are found labouring 
vigorously and successfully in extending the Re- 
deemer's cause. May Heaven's richest blessings ever 
be with them, and prosper their labours of love, and 
may the voice of unauthorized assertion be silenced, 
which would gainsay their right to a place in that king- 
dom which, being founded in infinite compassion, 
owns all for its subjects who love God with unfeigned 
hearts. 

A different question from this is that which refers 
to the validity of non-episcopal ordination and sacra- 



THE CHURCH MAKES HERSELF VISIBLE. 91 

ments ? and the title of non-episcopal organizations to 
the name of churches. These points are important, 
and deserve a careful examination, but they are not 
involved in an inquiry which seeks the nature and 
extent of the Holy Catholic Church; because a man 
may agree with the author in his theory, with respect 
to the universal church, and yet hold an affirmative 
or negative opinion upon these other topics.^ 

It may not be out of place, however, to express the 
opinion, that while each separate church is left free to 
determine, in the light of reason, scripture, and apos- 
tolic precedent, how far it is right and wise to recog- 
nise official acts, emanating from authorities not 
deemed apostolic in constitution, yet it would be un- 
justifiable to pronounce all such acts invalid, because 
scripture has no where affirmed that ecclesiastical 
rites and sacraments can only be administered effec- 
tively by one set of men. And, though ourselves 
bound to obey a hint of the divine will, deduced even 
by remote inference, yet we should refrain from con- 
demnation of other views and practices, where the 
letter of inspired teaching ceases. 

And there is no scripture warrant for the notion that 



* Those of course who hold to a catholic church, compounded 
of individual churches, are obliged to settle these questions, be- 
cause they make the same door of entrance to the individual 
and the general. 



92 THE CHURCH MAKES HERSELF VISIBLE. 

ecclesiastical authority and being are united indis- 
solubly with any one form of polity or order of minis- 
try. The call for such warrant is returned by pro- 
found silence, or by long-drawn and most unsatisfac- 
tory deductions. An inverted pyramid of argument 
is built upon some jot or tittle of scripture never de- 
signed by the inspired penman to be so construed, and 
logically connected additions, fraught with eternal in- 
terests, are continually made, until the immense fabric 
totters from want of adequate support, and its archi- 
tects and proprietors are forced to search the neigh- 
bouring ground of human tradition for props to hold 
up a system which finds no foundation in the word 
of God. The fact that maintainers of exclusive church 
dogmas endeavour to exalt the authority of Patristic 
testimony, is strong evidence that themselves are con- 
vinced of the absence of any scripture warrant for 
their views. 

The church makes herself visible, we find, in good 
works, in her ministry, sacraments, government and 
public worship. Enlightening the mind, established 
in the heart, ruling the will, she reforms man's whole 
nature, and constitutes a sacred company of believing, 
holy men. 



divisions in Christ's church. 93 



CHAPTER V. 

divisions in Christ's church. 

The apostle Paul ; writing to the Corinthians, says : 
11 1 hear that there be divisions among you, and I 
partly believe it," (1 Cor. xi. 18.) Well might the 
apostle believe that which is founded deep in the 
nature of man, and which is the result of well known 
and well established principles. Well might he be- 
lieve there were divisions in the churchy when he 
knew how varied are the feelings and views of men? 
and how certain these individual peculiarities are to 
manifest themselves in all human organizations. 

The ecclesiastical separations of doctrine and ob- 
servance, occurring in St. PauPs day, were but the 
beginnings of wide and deep lines, which succeeding 



* It is important to remark, as Dr. Stone does in his universal 
church, that o-^io-jua denotes a division in the church, not a sepa- 
ration/row it. There is no foundation in the New Testament 
for the application of the word heresy to doctrinal differences , 
and of schism to practical variations. We shall use the word 
division to include both kinds of difference, and with reason, for 
one usually follows the other. 



94 divisions in Christ's church. 

centuries have drawn among professing disciples of 
Jesus. There were then little ripples on the bosom of 
that great ocean of catholic truth and love, which is 
now agitated by distinct billows, mountain high and 
tempest-driven. There was then a distant, foreboding 
sound of coming strife, which has since waxed louder 
and louder, till the clash of theological weapons, and 
the din of religious contest, and the perpetual roar of 
ecclesiastical artillery fills the towns and cities of all 
Christian countries, and reverberates from village to 
village, and dies away with faint echo amid the far 
off valleys. Divisions in Christ's church are now a 
prominent, glaring, existing fact, challenging our con- 
sideration. I propose to consider their causes, their 
consequences, and the duties growing out of them. 

I. The causes of divisions in Christ's church are 
partly unavoidable, and therefore innocent, partly wil- 
ful, and therefore sinful, in their nature. 

The church in heaven has no schisms. The angelic 
hosts, with perfect vision, all see God's truth alike, 
and with glad celerity mind the same things and walk 
by the same rules. But men, depraved by nature, 
see not truth in its just and accurate lineaments, be- 
cause they look through sin-bleared eyes, and a 
sensuous distorted medium. They are all to some 
extent influenced in their views by the circumstances 
which surround them, and by the education which, 
perhaps without their own option, has been given 
them. While, therefore, we believe every man is 



DIVISIONS IN CHRIST'S CHURCH. 95 

left free enough to make him responsible for his 
opinions, and while we believe God suffers none to be 
so blinded by influences not under their control, as to 
prevent their understanding and receiving his gospel, 
while we believe ail men, coming to the study of 
God's word with honest minds, willing to know the 
truth, will arrive at substantially the same views in 
regard of the great saving truths of redemption ; yet 
we believe, the stand point of each individual being 
different from that of others, his views of truth will 
take their shape, to some extent, in spite of himself, 
from the mental constitution God has given him and 
from the circumstances in which God has placed him. 
Hence there will arise differences of opinion, not im- 
plying wilful opposition to the truth upon many ques- 
tions of biblical interpretation. 

If, indeed, there were, as some contend, an infal- 
lible authority in the church for interpreting the Bible, 
an authority before whose decisions all men were 
bound to humble themselves with unquestioning and 
unreasoning faith, then there would be no differences 
of opinion. There would be, in fact, no real opinion. 
There would be entire uniformity, but it would be 
the uniformity of death. The moment you permit, 
men ft> think for themselves, and hold them respon- 
sible for their opinions, that moment you open the 
door for divisions, and these divisions, so far as they 
arise from honest difference of opinion, provided men 
use every exertion to attain the truth, may be innocent. 



96 

But while a blameless original cause of divisions 
in the church is thus found , it must not be supposed 
the most potent causes are of this nature. We be- 
lieve in all ages, the main reason why heresies and 
schisms obtain, is because men love darkness rather 
than light. They are not earnest in seeking the truth; 
they suffer passion and unfounded prejudice and sel- 
fishness, and party spirit, and other base influences, 
to shut out from their eyes the truth. 

This appears to have been the chief cause of divi- 
sions in the days of the Apostles. Ambitious men 
arose and established parties for their own purposes, 
and led their fellow Christians to adopt one side or the 
other. Against such St. Paul warned the Roman 
church. "Now I beseech you, brethren," he says, 
'•mark them which cause offences and divisions con- 
trary to the doctrine which ye have learned, and avoid 
them, for they are such as serve not the Lord Jesus 
Christ, but their own belly, and by good words and 
fair speeches deceive the hearts of the simple," (Rom. 
xvi. 17, 18.) Among the Corinthians men seem to 
have arrayed themselves under the apostles, as if 
they were party leaders, instead of being co-workers 
in one great cause. "Now I beseech you, brethren," 
St. Paul writes, "by the name of the Lord*Jesus 
Christ, that ye all speak the same thing and that there 
be no divisions among you; but that ye be perfectly 
joined together in the same mind and the same judg- 
ment. For it hath been declared unto me, of you? 



DIVISIONS IN CHRIST S CHURCH. 97 

my brethren, that there are contentions among you. 
Now this I say, that every one of you saith, I am of 
Paul, and I of Apollos, and I of Cephas, and I of 
Christ." " For are ye yet carnal ; for whereas there 
is among you envying and strife and divisions, are ye 
not carnal and walk as men? For while one saith, 
I am of Paul, and another I am of Apollos, are ye 
not carnal?" (1 Cor. i. 10, 12; iii. 3, 4.) The other 
apostles likewise warn against divisions, arising from 
wrong notions and feelings. 

At the same time, however, they recognise the 
existence of honest and allowable differences of 
opinion, and of various practices, not inconsistent 
with the principles of Gospel truth. 

The earliest division of this kind was between 
those who had formerly been Jews, and those who 
were converted from the Gentiles. The Christians of 
Jewish origin brought with them many notions and 
habits, pertaining to their ancient faith} whereas, the 
Gentile believers were perhaps impatient of the un- 
founded and scrupulous conduct of their Jewish 
brethren. The Jewish Christians could not at first 
realize that the outward rites and institutions, to which 
they had been accustomed, were entirely done away. 
They kept the first day of the week, but they like- 
wise hallowed the seventh day, their old Sabbath. 
They observed the time-honored fasts and festivals of 
Judaism. They abstained from meats condemned by 
9 



98 

the ceremonial law. The rite of circumcision was 
still practised. 

The Gentile converts looked with suspicion upon 
these remnants of the system of bondage, especially 
when the attempt w T as made to secure their allegiance 
to them. 

A considerable portion of St. Paul's epistles is de- 
voted to the settlement of questions growing out of 
this difference of education* He declares that these 
are not things essential to the true faith or church 
membership, but that, if any chose to practise them, 
their weakness ought to be borne with. If, however, 
even the Jews trusted in circumcision, he told them 
Christ would be of no avail to them* that the true 
circumcision is not outward in the flesh, but inward 
of the heart. He insisted that the Jews had no right 
to impose the custom upon the Gentiles. 

In the same manner, with regard to the observance 
of special days not recognised by our Lord, but yet 
not forbidden by him, he says : " One man esteemeth 
one day above another ; another esteemeth every day 
alike. Let every man be fully persuaded in his own 
mind. He that regardeth the day, to the Lord he re- 
gardeth it ; and he that regardeth not the day, to the 
Lord he regardeth it not/ ; (Rom. xiv. 5, 6.) 

And with reference to the similar questions about 
lawful and unlawful meats, he says : " Him that is 
weak in the faith receive ye, but not to doubtful dis* 
putations. For one believeth that he may eat all 



diyisions in Christ's church. 99 

things ; another who is weak, eateth herbs. Let not 
him that eateth despise him that eateth not ; and let 
not him that eateth not judge him that eateth, for God 
hath received him. 77 " He that eateth, to the Lord he 
eateth, for he giveth God thanks ; and he that eateth 
not, to the Lord he eateth not, and giveth God thanks," 
(Rom. xiv. 1, 2, 6.) 

It is plain, from these and many like passages, that 
the apostles recognised two classes of causes for dif- 
ferences in Christ's church; the one an honest dif- 
ference of opinion, the other an unlawful influence of 
ambition, or prejudice, or envy, or passion, or self- 
interest. 

The same two kinds of influence have ever been 
at work up to the present day, creating and perpetu- 
ating schisms in the body of our Lord. It is worthy 
of remark, however, that a division, commenced with 
lawful motives, may be continued, from wrong prin- 
ciples, and so, on the contrary, a schism, which 
begins without just cause, may be adhered to from 
honest conviction. This distinction should be borne 
in mind, if we would form a correct estimate of pre- 
sent differences among Christians. 

II. Having glanced at the causes of difference in 
Christ's church, let us look at the consequences. And 
here again we are compelled to recognise a two-fold 
distinction. As the causes of separations in belief or 



100 divisions in Christ's church. 

practice are partly innocent and partly sinful, so the 
results are of mixed good and evil.^ 

It were better if all could be united in mind, heart 
and will, and it is mainly our own fault we are not so 
united; but the merciful Jehovah overrules the dis- 
sensions of his followers, so that their ill effects may 
be, to some extent, counterbalanced by beneficial 
tendencies. 

The evil consequences of divisions in the church 
are a violation of Gospel charity and a waste of time. 

It is the duty of all Christians to love each other, 
with pure hearts, fervently. Instead of this, we too 
often find them jealous and suspicious of each other 
— so far from rejoicing at the prosperity of every com- 
pany of true Christians, some appear absolutely sorry 
that souls are converted to God by other means than 
those they employ, and in other folds than that to which 
they belong. Such a state of feeling is palpably incon- 
sistent with catholic love, yet it seems to grow naturally 
out of the divisions existing in the Christian church. 

Much valuable time is wasted in party strife and 
contention, which might be employed in winning 
souls to Christ. It was the mournful testimony of one 



* Let it be remarked, in this whole chapter, we are not speak- 
ing of differences which virtually separate from Christ and his 
church, but of those which may exist among possessors of jus- 
tifying faith. Differences separating entirely from the body of 
Christ, are unmixed evils. 



mi 

of the greatest geniuses England ever saw,* that he 
had never known a man who was not more influenced 
by sectarian spirit than by Christian zeal. Such a 
statement is ; we hope, exaggerated, but with shame 
it must be owned, a large portion of the energy 
which Christians might employ in spreading abroad 
the gospel, is prostituted to the unholy struggles of 
theological war and ecclesiastical rivalry. Too many 
members of the various Christian denominations seem 
more anxious to see their own Zion gain the pre-emi- 
nence, than to have God ; s name honoured and re- 
vered by all. They are more zealous and active in 
trying to pull down others, than they are to benefit 
the world ; they compass sea and land to make a prose- 
lyte from some sister fold, while millions of uncon- 
verted men are beyond the reach of any gospel minis- 
tration, perishing in ignorance and sin. 

Such are some of the evil results of divisions in 
the church, by which the progress of our Redeemer's 
kingdom is impeded, and occasion given the enemy 
to blaspheme. But if evil has followed schism, it 
has likewise, as before stated, been overruled for 
good. 

Truth has been made clearer, and reduced to more 
definite forms by means of religious controversy. 

* Coleridge. 

a* 



102 divisions in Christ's church. 

Theology is a progressive science.^ The great king- 
dom of revelation, like the kingdom of nature, lies 
open for man's study. The doctrines absolutely ne- 
cessary for salvation are few and simple, as the se- 
crets of nature, important for the supply of man's 
first bodily wants, are easy of comprehension. But 
he who, not being content merely to eat and drink, is 
desirous of knowing more concerning the world he 
inhabits than may be essential to the supply of his 
fleshly appetites, will become a philosopher, a che- 
mist and a geologist. And he who pores diligently 
over the pages of holy writ will find his views enlarg- 
ing, and by comparing scripture with scripture, the 
temple of truth begins to appear, with its walls, but- 
tresses and towers complete, behind the mists of igno- 
rance. 

Now, one great cause impelling men to diligent 
study of scripture has been the existence of various 
creeds and systems of religious practice. Each man is 
anxious to justify his own belief and conduct, by an 
appeal to the highest authority, and, therefore, he 
searches the seriptures. Even dangerous heresy has 
been useful in this way, by leading men to examine 
more carefully the foundation upon which they stand. 
Bright sparks of heavenly light have been struck out 



* Nothing more is meant by this than is recognised by Bishop 
Butler, in his Analogy, page 244, Barnes* edition. 



divisions in Christ's church. 103 

by the flint and steel of controversy. Systems of di- 
vinity, philosophically arranged, and supported upon 
scripture pillars, have gradually been erected as bul- 
warks of the orthodox faith against the assaults of 
error. 

If any one will read the epistles of Ignatius, Clement, 
and Polycarp, and compare them with doctrinal stand- 
ards of our day, he will be struck with the amazing 
progress which has been made in scripture know- 
ledge. Doubtless great progress would have been 
made, at any rate, during so many centuries ; but 
there is no question a vast many discoveries of gos- 
pel truth, and many exact statements of that truth 
would never have been made, but from the incite- 
ment of opposition and contest. 

Another beneficial effect of divisions in the church, 
is the 'purity of life, now seen on the part of many 
Christians. Deficient as believers are in holiness, it 
cannot be questioned, that unless human nature were 
greatly changed, their defects would be much greater 
if all belonged to the same company. Just as politi- 
cal parties are useful, because they watch each other 
and are ready to spy out corruption ; so have ecclesi- 
astical divisions been useful, by checking each other. 
Christian men have not only been stirred up to live 
holily, in the sight of God, and unblameably before 
their fellow members ; they have also been anxious 
to avoid rebuke from members of other folds. Who 
cannot see the wonderful effect upon Roman Catho- 
lics, in England and America, of the ever present 



104 divisions in Christ's church. 

Protestant witness. If any reliance can be placed 
upon travellers, the morals of clergy and laity are 
much purer in the United States than in Italy. Any 
observant man can see a similar influence of protest- 
ant bodies upon each other. 

Divisions have likewise been useful in producing 
a laudable emulation in good works. St. Paul says we 
should provoke one another to love and good works. 
Different bodies of Christians provoke one another to 
greater diligence and zeal in benevolent enterprises. 
I once heard a bishop of our church say, he had 
scarcely ever known an Episcopal church built in his 
diocess which had not been the occasion of building 
at least two other houses of worship. The zeal of the 
Episcopal Church in this country and England has 
been greatly stirred up by the hearty and praiseworthy 
activity of non-episcopal bodies. The religious ac- 
tivity of all Christians in England and America, is be- 
ginning to influence the churches of Continental Eu- 
rope ; and we trust the circle of emulous practical love 
may extend, until the whole world shall be made ac- 
quainted with the tidings of redeeming mercy. 

III. It remains to speak of the duties growing out 
of divisions in the Church. 

And it should be remembered, at the outset, that, 
however much good may have resulted, through the 
intervention of a kind Providence, from the numerous 
schisms existing in the world, wilful and needless se- 
parations from our fellow believers, in doctrine or 



105 

practice, are sinful. Because God may bring good 
out of evil, it does not follow that evil becomes good. 

There is no difficulty in understanding that the great- 
est sins may result in much good to the world. He- 
rod, Pontius Pilate, the High Priest, and soldiers, con- 
spiring against the holy Jesus, were guilty of black 
and deep transgression; yet the consequences of their 
anger and murder have been life and joy to the world. 
And, if those who pierced the natural body of Christ 
and who cast lots for his seamless garments were ful- 
filling God's wise purposes for man's salvation, so, 
in like manner, may the founders of schisms, who 
tear in pieces the mystical body of our Lord, and 
make gain of that mantle of security he bestows on 
the elect, be instruments of great good to the univer- 
sal church. But the nature of schism remains the 
same. It is a grievous sin, and one we should ab- 
hor and avoid. 

When the apostle wrote to the Corinthians, telling 
them of the rumoured divisions among them, he did 
not speak of it as other than a report of sin. He uni- 
formly exhorts them to be of one mind, and to walk 
by the same rule. u I, therefore, the prisoner of the 
Lord," he writes to the Ephesians, M beseech you, 
that ye walk worthy of the vocation wherewith ye 
are called, with all lowliness and meekness, with 
long-sufTering, forbearing one another in love, endea- 
vouring to keep the unity of the Spirit in the bond of 
peace," (Eph. iv. 1—3.) u Now the God of peace," he 



106 DIVISIONS IN CHRIST S CHURCH. 

says ? to the Romans, u grant you to be like-minded one 
toward another according to Christ Jesus; that ye may 
with one mind and one mouth glorify God, even the 
Father of our Lord Jesus Christ/ 7 (Rom. xv. 5, 6.) 
u Let us therefore follow after the things which make 
for peace, and things whereby we may edify one 
another, ;; (Rom. xiv. 19.) " For as we have many 
members in one body, and all members have not the 
same office; so, we being many, are one body in 
Christ, and every one members one of another, 77 
( I Cor. xii. 12.) " Be kindly afTectioned one towards 
another, with brotherly love ; in honour preferring one 
another, 77 (Rom. xii. 10.) "Now, I beseech you, 
brethren, by the name of the Lord Jesus Christ, that 
ye all speak the same things, and that there be no di- 
visions among you ; but that ye be perfectly joined 
together in the same mind, and in the same judg- 
ment, 77 (1 Cor. i. 10.) 

And a greater than Paul, just before his crucifixion, 
lifted his eyes to heaven, and said, " Holy Father, 
keep through thine own name, those whom thou hast 
given me, that they may be one, as we are. 77 il Nei- 
ther pray I for these alone, but for them also, who 
shall believe on me through their word; that they 
all may be one ; as thou, Father, art in me, and I in 
thee, that they may be also one in us ; that the world 
may believe that thou hast sent me, and hast loved 
them, as thou hast loved me. And the glory which 
thou hast given me, I have given them, that they may 



107 

be one, even as we are one ; I in them and thou in me, 
that they may be made perfect in one/' 7 (John xvii. 
11 — 23.) 

In the face of such precepts and admonitions of St. 
Paul, and of such a prayer of our blessed Redeemer, 
wilful separations among Christians cannot be regard- 
ed as other ihan sinful. 

Bat we must take the Christian world as we find 
it, divided into numberless sects, and inquire what is 
our duty. And there will be few who will not say, 
at once, that as much as in us lies, we should strive 
to lessen the differences of opinion, and to heal the 
separations in practice which obtain so widely. And 
this is to be accomplished, not by harsh denunciations 
of those who differ from us, but by a calm setting 
forth of our own views, by a candid examination of 
the views of others, by a Christian forbearance to- 
wards those who cannot see as we see, and who do 
not, in all respects, as we do. We should gladly re- 
cognise a Christian brother wherever we find him, 
whether in the fold we think best and most scriptural 
or not, and however much his opinions may differ 
from our own; remembering we too are liable to 
error, and that our brother may as well blame us for 
not agreeing with him, as we blame him for not agree- 
ing with us. 

It should always be remembered there is no ad- 
mission into the great church of Christ but by spiritual 
regeneration, springing from true faith ; and that all 
who possess this qualification are heirs with Christ 



108 divisions in Christ's church. 

and members of his kingdom. This inward baptism 
of the heart forms a bond of union, a common ground 
upon which we may all meet. 

Still, it is a source of regret that partakers of the 
same hope should not be more united in opinion and 
practice, and it is our duty to use all proper exertion 
to bring about more uniformity in these respects. A 
foundation for this better understanding will be laid 
in a clear view of the nature and extent of the Holy 
Catholic Church. So long as different denominations 
anathematize and unchurch all who differ from them ; 
feelings of ill-will and party spirit are increased, and 
the wounds of Christ's body become deeper and 
more grievous. But let a liberal, catholic, gospel 
theory be established, let believers of different folds 
feel themselves joined in one ark of safety, and there 
will be some chance of talking over, with candour, 
their differences. 

And when such a spirit of honest consideration is 
excited, it will be found many fierce contests about 
high metaphysical doctrines have been mere battles 
of words, and the real differences of opinion among 
Christians have been greatly exaggerated. It will 
also be found, that differences of practice, such as 
have been deemed almost essential to salvation by 
some, are allowable differences in that kingdom of 
liberty wherein Christ has made us free. 

It is hardly to be expected, indeed, that there will 
ever be entire coincidence of thought ; feeling and 



DIVISIONS IN CHRIST S CHURCH. 109 

act, among professing disciples, so long as the church 
remains militant. Neither is it needful, if the bitter- 
ness of controversy be done away, and new-born 
sons of God, learn to bear with each other's failings, 
and to allow each other the privilege claimed for them- 
selves, of liberty to think. We should cease to feel 
as if our fellow Christians were fighting against us, 
because they do not agree with us in all respects. In 
that noble band of patriots, which achieved our na- 
tional independence, were men of different common- 
wealths, different views and feelings, different habits 
and different tactics. The cool, determined men of 
the north, and the gallant sons of the south, fought 
side by side in the holy cause of freedom. Christians, 
though belonging to different ecclesiastical common- 
wealths, should feel that they are struggling for a 
world's salvation, under one invisible, omnipotent 
leader. The hand of brother should not be raised 
against brother, but all our energies and powers should 
be exerted for the common cause. 

It is not at all needful that denominational pecu- 
liarities should be done away, or that there should be 
any amalgamation of services among men of different 
creeds and systems. We believe the true way to be 
at peace with all, is to let each do his own work, in 
his own way. There may be co-operation in a few 
great enterprises, but beyond this we do not expect 
much in the way of outward union. Attempts to 
form closer external bonds have usually resulted in dis- 
10 



110 divisions in Christ's church. 

cord. At present, we believe it best to remain satis- 
fied with a recognition of true spiritual union, and to 
abide every man in his own ranks, looking steadfastly 
unto the great Captain of salvation, who cares little 
for outward badges and shows, but who looketh on the 
heart. 



THE END. 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: August 2005 

PreservationTechnologies 

;;?HL?LEA?ER.M PAPER PRESERVAT.ON 



1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
{724)779-2111 



6^° 



